A Complete Body of Divinity

SERMON CLXXIII.

HAVING taken an Account of the Duties which belong to the right Sanctifying of the Sabbath, the way lies the more easy to de ••••• e what are the Sins which are proper 〈◊〉 of it: And we have all along observed, that because in every Moral Precept, there is ••••• ing Commanded to be done, and something ••• hibited; there are therefore Sins both of ••••• ssion & Commission to be considered under this Enquiry: and accordingly both of these 〈◊〉 ••••• ed in the Answer that is before us. We 〈◊〉 under the former head, that as the 〈◊〉 is a Day of Rest, and therefore there are the things to be Rested from; so it is an holy 〈◊〉 , and therefore there are the Sacred Works 〈◊〉 •• e to be done upon it; and from the Cons •••• tion of these we are to take our measures, in the laying open of the matter lying before us: 〈◊〉 this may be done by reducing the Particu ••• , to the general heads of Omission and Comi •••••• ion, under which those that are more Noto •••• may be considered. Here then,

1. TO the bead of Omission, Three things may ••••• rred.

• [1] THE Omission of the Duties required: is willfully, carelessly to neglect any Sabbath Duty. For the Sabbath was appointed for the 〈◊〉 Performance of those Duties, which are ••••• dated to it, else it were not made for the 〈…〉 Service of Man. Not that every Duty which belongs to the Sabbath, is necessarily to be ••• ded every Sabbath Day, though some are more ••• ed, and others Occasional; but that the not •••• ding them in their Season, or the total neg •••• of them, is here charged for a Sin. Which what they are, was considered under the former, 〈◊〉 under this head, may these things be ranked,
  • (1.) TO Forget the Sabbath all the Week long. 〈◊〉 Precept is brought in with a Memento, which intimates, that we should often in the Week entertain our Minds with the fore-thoughts of it, so as to rejoice in the expectation of the •••• n of it, as an honorable & delightful Day; and maintain an habitual disposition to entertain it when it comes; to let our Thoughts be all the Week swallowed up with Worldly business, is to dishonor the Sabbath, contrary to the Precept, Isai. 58.13.
  • (2.) TO rush upon the Sabbath without any Preparation for it. And this is usually the fruit of the former: for if Men h •• e so gotten it out of their Thoughts, it will or •• arily come upon them at unawares; and they will have their hearts in a very unsuitable posture to entertain it as becomes them; and many times they are ready to forget it wholly.
  • (3.) SCRUPULOUSLY to Omit the works of Necessty & M •••• on it. That such works are frequently, and some always called for on the Sabbath, is certain, and that when they are so, it is our duty to do them, we have already observed. Hence, as to avoid them on pretence of the holiness of the Time is Superstitious, so it is a breach of the Sabbath. Christ himself hath taught us, that to heal on the Sabbath, is not lawful only, but a duty of the Day, when need calls for it, which is also true of the rest.
  • (4.) TO neglect Reading of the Word of God, Meditation and Prayer. These we observed are Constant Duties for the Sabbath, being Natural Worship: And though Emergent necessity may sometimes divert us, yet ordinarily thus to omit these, is a breach of the Sabbath.
  • (5.) TO absent needlessly from the Public Worship of the House of God. This therefore is cautioned against, and the practice of it condemned, Heb. 10.25. When God denies Men the liberty & opportunity of Assemblies, either by shutting them up in times of Persecution, or by taking Men off by Sickness, or any other inevitable restraint, it is then their Misery; but when they may and will not, or frame trifling excuses to keep them away, or every little Cold or Dirty Weather keeps them at home, this is their Sin. And if they had a real love for these things it would not be so.
  • (6.) FOR Men slightily to turn their backs upon any Gospel Ordinance. There is no Institution of Christ, but is one of his Royal Gifts bestowed on his Church: and though Men ought to be afraid of coming Unworthily to the Table of the Lord, yet for any to pretend Unworthiness for an excuse, and so live contentedly in absenting of themselves, never using the means to get evangelically prepared for it: and presume that by their so doing they pay Reverence to it, is not only a real contempt cast upon it but a living in the neglect of a duty which belongs to the Sabbath in the seasons of it.
  • (7.) THE neglecting of looking after their Families on the Sabbath. The Precept requires, that not we only should be careful to Sanctify the day, but that all under our watch do so too, and that we see to it, that they do so: if therefore through our sufference or negligence, any of them be guilty in this regard, it will be so far charged upon us. If therefore we neglect our Family-duties, which are to be done with our Children or Servants; or if we do not •• ll upon them, so to do these du • ies which personally belong to them, we are guilty: for we are told what belongs to heads of Families in respect of the Worship of God, Gen. 18.19. That they command their Children & Housh • ld, that they keep th • way of the Lord.
  • (8.) FOR Civil Authority to suffer the open Profanations of the Sabbath, & not prevent or suppress them. This Sin is charged on a whole People, that there are such among them, and is given as a Reason why God brings his Judgments on such Places, Ezck. 22.8. And this manifestly declares, that there is guilt lying upon those under whose watch this Affair comes. For though' they cannot prevent all the secret wickedness that is among a People, yet if open Breaches of God's Law be tolerated or connived at, these cannot be innocent: Hence that Charge upon them, 1 Sam. 3.13 I will judge his house forever for the iniquity which he knoweth: because his sons made themselves vile, and be restrained them not.
• [2.] THE careless performance of th • se Duties, also •• longs to this Head. They may not possibly altogether omit them, but they do them perfunctorily, and this is little better than if they did them not at all; and indeed, there is a spirit of Indifferency, which Men discover in doing D • ty, whereby they cast as much of Reproach upon it, as if they did it not at all; for God requireth us in our Obedience to Love Him with all our heart, soul, strength and mind, Matth. 22.37. And under this Head may these things be ranked,
  • 1. THE heartless Performance of these Duties. When Men attend on them merely for Custom sake, and because it is the practice of the Place they live in, and they should lose their Credit if they did not as others do; but their Hearts are not in them, either they do not bring them to the work, or send them away when their Bodi • s are engaged, and so they offer no more but a Carcass to God. God requires the Heart in all that Men do; this therefore is a complaint that is made against them, and their Hypocrisy is discovered and censured therein, Matth. 15.7, 8. Ye hypocrites, well did Isaiah prophesy of you, saying, This people •• awe • th nigh unto me with their mouth, and honoreth me with their lips: but their heart is far from me. And Ezek. 〈◊〉 . 31. • nd they come unto thee as the people cometh, and they sit befors thee as my people, and they he • r thy words, but they will not do them: for with their mouth they show much love, but their heart gooth after their covetousness.
  • 2. THE indulging of a drowsy or sleepy Posture in the Worship of God. Instead of giving a diligent Attention to the Service which they are called to, they grow dead, lifeless, and fall into slumber, whereby their Senses are obseructed, and possibly they fall asleep: For though' the best may, thro' infirmity, be overtaken with this, which they allow not, and Christ can pity them; yet when they find it, and favor it, and willingly put themselves into a Posture that invites it, they show a low esteem of the Worship of God; for if they were Zealous for it, they would take pains against such a thing; and it is not for nothing that the Story of Euttchus is recorded in the Gospel, Acts 20.9, 10.
  • 3. All cari • ess of the Day, and Duties of it. I do not here understand the weariness of the Body, for this may be a Man's Affliction, and yet not his Sin, it being one of the Infirmities which are befallen Human Nature, and some are sooner Tired than, others, by reason of their Constitution or Bodily Indispositions that they Labor of; but a weariness in their Minds, which ariseth from a Carnal Heart, and as inward Contempt which they entertain of the Day itself, and the Services appointed for it, and the prevalency of a worldly disposition: This is Charged on them, Amos 8.5. Mal. 1.13. They think the Time which God hath set apart from other, to be devoted R • ligion Worship, is lost time, and finding no relish in the Holy Duties, which are to be their Employment on it, they think an Hour a Day, and a Day a Year, till they can get in over, and no matter how it be spent, so it may be done, and they may get again to the World, where their Hearts are: Their Care is not how they may improve it well, but how the •• y get it off their Backs, and be discharged of it.
• [3.] THE Pr • f • ning the Day by Idleness. I reckon this among the Negatives, though' oth •• rank it with the Affirmarives, because though' some reckon to it in it's latitude, the doing of the things which are no way profitable yet i • nex •• and more probably intends the 〈…〉 of Business, or doing of nothing: We observed, that though' it be called a Day of Rest, and the •• be the things that are to be Rested from on i • , yet it is also a Day for Business; and there are the Works which belong to it, which 〈◊〉 enough to keep us busy: And here these things come under the Breach of this Command,
  • 1. THE spending more of the Day th •• i • needsul un our Beds. We observed, that •• dily Rest is allowed, and necessary to be taken on this, as well as on any other Day, without which our outward Man would be very unfit to a lively Performanace of the Religons Worship, which is mainly to be attended o • it; but for Men to take more Allowance for this on the Sabbath, than they do ordinarily on their own Days, and so lose more of their Time from the Holy Duties of it, on pretence that they may better indulge themselves on this Day than another, is slothfulness, and casts dishonor on it; and Men do, by so doing, practically say, that the Concerns of the ourward Man are of more worth, and greater moment than those of the Soul.
  • 2. THE loytring away of the Time, without regarding or engaging diligently in the Duties of the Day: Many, that will not employ themselves in any Secular Business on that Day; pretending Conscience of it's being forbidden them, will yet Profance it, by doing nothing at all, of the proper Work of it: either they come not at all to the Public Worship, though' there is nothing necessarily to hinder them, but sit still at Home, and neither Read the Word, nor Pray, nor Meditate on Spiritual things; or walk abroad into the Fields, and so wholly lose the Time: or it they give a bodily Attendance upon the Means, yet they •• i • d not what they come for, nor seek Acquaintance and Communion with God, but suffer their Eyes and Thoughts to wander upon things ••••• meant: This is contrary to the Psalmists •••• ry, Psal. 27.4.5. And every Hour so 〈◊〉 , is a Profanation of the Day: And let 〈◊〉 think what they please, they break the 〈◊〉 , and provoke God as really by S • ns of ••••• on, an by those of Commission: and the ••••• ity of God is as much disregarded by 〈◊〉 , as by those.

〈◊〉 THE Sins against this Command, which 〈◊〉 to the Hook of Commission, are by out Ca •• •••• put under a double Consideration, to which •••• lie, several particulars may be reduced;

• [1.] THE doing of things which are in the •• ••• es sinful. By which we are to understand, of those things which are directly and incon ••••• lie forbidden under any of the Com ••• of God. It is to be remembered, that it 〈◊〉 given by Divines, that Negatives do 〈◊〉 bind the Conscience, whereas Affirmation 〈◊〉 sometimes, on occasion be intermit ••• 〈◊〉 Sin in us; so that every such inter •• ion cannot tr • ely be called a Sin of Omission, 〈◊〉 in have to be remarked, that whatsoever 〈◊〉 be a Sin at another time, because it is a ••••• sion of a Negative Precept, becomes an •••• ted Sin, by being committed on the Sub •••• because besides the breach of the p •• tion Command, which the Sin itself milit • on ••• inst, there is superadded, a violation of 〈◊〉 ; a • also because it argues greater •••• siness in s ••• ting, when we have no re •••• the Holines;s of the Time in which it is ••••• ted: For this reason the Spirit of God ••• phasis on the Change laid upon that Peo •••• the consideration of the Time when 〈◊〉 such things, Ezek. 23.38, 39. More ••• this they have done unto me: they have 〈◊〉 my sanctuary in the same day, and have 〈◊〉 my sabbaths. For when they had slain 〈◊〉 children to their idols, then they came the 〈◊〉 into my sanctuary to profane it; and to •••• e they done in the midst of mine house. 〈◊〉 hither may be referred the Breaches of 〈◊〉 other Precept so far as they are made on 〈◊〉 Lord's Day: Thus vain Swearing Cursing ••• ing of vain Company, wicked Discourses, 〈◊〉 E •• e • live Drinking lacivious Lan ••• Whoredom, Stealing, Lying, &c. are 〈◊〉 them horrid Breaches of this Day, when 〈◊〉 part of the Time is taken up with any of 〈◊〉
• [2.] THE allowing of themselves in unneces ••• Thoughts, Words and Deeds, about worldly ••••• nts or Recreations. We are here to 〈◊〉 to mind, what hath formerly been touched to six.

1. THAT there are the things which are 〈◊〉 on • there Days, which are forbidden on the 〈◊〉 . They who think the Sabbath to be 〈◊〉 a Spiritual Rest from Sin, i. v. Things former by the other Precepts, do hereby take a ••• the difference between the Sabbath, and 〈◊〉 other Days of the Week, for it is not lawful to Sin on any Day; whereas by this Precept, there are the things which become Sin on the Sabbath, which are not so at other Times.

2. THAT those Lawful things come under these two Heads of worldly Employments & Recreations. The Former of these are not barely lawful, but in themselves Duties, for they belong to those particular Callings, which God hath appointed Men, to seek the honest support of the Concerns of Life and Time, by a diligent Attendance upon; which diligence is therefore often commended in the Word of God, and the neglect of in charged to be Sin. The Latter is an indulgence allowed to Man, to • itig ••• the Fatigues of his Labor, and refresh his Body or Mind withal; and these also may become Duties upon several occasion offered in the Providence of God.

3. THAT some of these things may be Morally Necessary to be done on the Sabbath. By being Morally necessary I intend, they may be our Duty to do them; either the Nature of M • n requires them, or the Circumstances of Providence may call for them: What these are we have formerly taken the Account, and m • ked them under the Works of Necessity and Mercy; where we have also taken Account of the reason why they are to be done, either as sta • ed Duties on that Day, or 〈◊〉 such an eve •• •• ca •• onally and unavoidably.

4. THAT the doing of these things, where 〈◊〉 such Necessity calls for it, becomes a Sin against this Command. 〈◊〉 will the Lawfulness of the things themselves take away from the sinfulness of thus doing them. Nor will it excuse Men from the Guilt of him on this Account, that they have by their forgetfulness of the Sabbath, and their own inadvertency, brought such a Necessity on themselves, which by 〈◊〉 Precaution, they might have as well prevented: And though' by reason of this Necessity, they cannot avoid doing that thing, yet it ought to humble them to think, that it was because they did not remember the Sabbath Day.

5. THAT Sin may be committed, either in Thoughts, Words or Actions For, because the whole Man is obliged to be engaged in the Sanctification of the Sabbath; and therefore the Heart, the Tongue, and the whole Body, is to be devoted to it; this Command may be violated by any one of them; and therefore all these are comprehended in that Prohibition, Isa 58.13. And under these Three, many particulars are contained.

• (1.) THE Day is broken by allowing or nourishing Thoughts about these things: And these whether deliberative, or speculative; not only when they allow their roving Minds to run upon things that are vile, either in pleasing Contemplation of former Villanies, or in the projecting of wickedness to be done, as soon as they have Opportunity; but to Recreate the Mind, with thinking of this Bargain, that Success, and how the other secular Business hath been managed; or in plotting and laying out Business or Sport for the Week following, in order to the being more prepared to pursue it. These things may be matters of Prudence on other Days, but are Sin on this Day, and a Profanation of it. These are Men's own Thoughts, which are not allowed them upon God's Day, and the Iniquity of them is the greater, because by allowing of such wanderings of the Heart, the Man is much indisposed and unfitted for all the Duties of the Day, and his Communion with God in these Duties is hindered: This is called the wandering of the heart after Covetousness, Ezek. 33.31.
• (2.) THE Day is horribly profaned, by Men's giving Liberty to their Tongues, on such Words and Discourses. And indeed, the Tongue is but the Index of the Mind, and where that hath a Liberty allowed to it, this will hardly be kept 〈◊〉 and the Tongue being the Instrument of Human Society, by the allowance that Men give to this, they not only Profane the Day themselves, but draw others into fellowship with them, who either join with them in maintaining such Conferences, or contentedly lend an E •• to such unseasonable Discourses; and hitherto belongs, not only P •• aldry talk, but all common language; all Conference about the Asses; telling of this Business, and that Success; asking Advice about the management of any outward Affair of this Life; telling Stories of this or that Concern; telling merry Tales; and making Bargains; and that not only in the Time of Public Worship, by whispering together, as the manner of some is, whereby they unavoidably hinder their Profiting by the Ordinance; but also in the times of Intermission, when they are Eating and Drinking for their comfortable Relief, by ••• ing out to these things at their Tables. These things show, that Men forget the Time is Holy; and instead of fitting themselves for the better Performance of the Religious Duties incumbent on them, they more indispose themselves for them.
• (3.) THIS Command is also thus broken, by Men's Actions; and that in many respects: Some of the more notorious whereof, may here come into Consideration;
  • 1. WHEN Men spend more Time than is convenient, about their outward and bodily Concerns. That something is to be done, and that both for Necessity and Comfort or Convenience, hath been observed: But when Men cut out too large Tho • gs of Time for this, and so overmuch Curtail the spiritual Services incumbent on them, they herein Transgress. Thus, when too much Time is occupied in Dressing up the Body, so that other more weighty Duties are crowded out, or done in a hurry; this is to be blamed for an abuse: Or, when there is more ado than needs in making Provision for the Body, and Persons are needlessly hindered thereby from attending either Public or Private Services of the Day: This is to neglect the great things of the Law on this Account. Thus also, When Persons take up the Time which should be for more private Devotion, by themselves, or with their Families, in mere civil and unnecessary Visits, and common Talk, it is not to Sanctify the whole Day, according to the Precept.
  • 2. WHEN Persons think it sufficient, That they have attended on the Public Worship of G ••• House, and allow themselves in any Secular •• shness, after that is over. They think that ei ••• before the Meeting begins, or after the As ••• bly in broke up, they may employ themselves in any common Things, without danger. Th ••• forget that the Time itself is made Sac ••••• the appointment of God; and because 〈◊〉 it is common Time, it ought not to be made by the Employments that Men occupy a ••• selves in. Thus for Men to do any of the 〈◊〉 that belongs to their particular Callings on 〈◊〉 Day, which is called, doing their own Word, 〈◊〉 a Profanation of the Time. Thus for M •••• write Letters of civil Business or Complement is chargeable for a breach upon God's Authority. Thus for Men to begin Journeys on 〈◊〉 Sabbath, or pursue them; or not Rest on the Day, when Necessity doth not call for it, into be condemned. Thus for Men to P • st 〈◊〉 Books, or draw out their Accomp •• , or upon their Shops to buy and sell, and so to get 〈◊〉 or for Laborers to work for Wages, everythings necessary to be done, comes within •• verge of the Negative part of this Precept, 〈◊〉 there are many other things of like Nature 〈◊〉 come under this Head, being our own 〈◊〉 and so not to be done on God's Day.
  • 3. WHEN Men spend any part of the 〈◊〉 in Civil Sports or Pastimes. Many that 〈…〉 a Crime to Work on the Sabbath, yet cou •• 〈◊〉 and Recreations to be proper to it, and 〈◊〉 them to belong to the Rest of the Du ••• 〈◊〉 therefore when they are tired with the •• 〈◊〉 Duties of it, they must refresh themselves 〈◊〉 their Diversions, which possibly are 〈◊〉 themselves, and would deserve no Rep ••• on at another time, yet are Aliene from •••• siness of the Sabbath, and cannot be 〈◊〉 on without Sin, however pleaded for by 〈◊〉 and too much practiced by many. How 〈◊〉 more vile then, and wicked, is it, to 〈◊〉 the very Place and Time of Public Wa •••• when they ought with greatest Reverence 〈◊〉 Diligence, to attend upon the Ordinances 〈◊〉 hear what God hath to say to them: And ••• less Plays and Sports on the Sabbath, are ••• less Criminal than Labor upon it, if not 〈◊〉 more; Isa. 58.13.
  • 4. WHEN Men do not improve their ••• rity in bearing due Witness against these 〈◊〉 in others; and giving Check to everything •••• tends to the growth of such Profaneness. 〈◊〉 was touched at under the Head of Omission, 〈◊〉 there is often also a Commission in this regards and that is when they practically give Alliances to such things; when they employd 〈◊〉 under their Charge in such things as these, 〈◊〉 there is no need of it: And when by not to ••• heed to themselves, they set an evil Ex •••• before their Inferiors; and by their 〈◊〉 Connivance at such things, encourage vai • Persons in their licentious Courses on the Sabbath.

THESE are some of the things which 〈◊〉 forbidden in this Command, and many 〈◊〉 of the like import might have been named, 〈◊〉 these may suffice now to be mentioned.

USE. AND may we not; by a due Res •• tion upon these things, be convinced of one 〈◊〉 Reason of the Judgments of God that are ••• ght upon this sinful Land. How often do 〈◊〉 find this to be one Article, which God puts 〈◊〉 the Indictment, when He gives the Reasons 〈◊〉 his Controversy with a Professing People, 〈◊〉 • h •• geth Apostasy upon them? Jer. 17.20, 〈◊〉 •• ek. 22.8, 20, 23, 24. And he gives a 〈◊〉 for it. Ver. 12. Time was, when God's •• lie Sabbaths were had in Reverence; and •••• y which he hath Sanctified was accounted ••• lie and Honorable: When Holy Time 〈◊〉 spout in Holy Duties, and all the open Profanations of it, were strictly testified against: How far otherwise it is at this Day, let all Judge, who have any Thoughtfulness in them: And let it awaken us to Repentance, as we would be atoned to God, and obtain His reconciled Favor. And mean while, Let all true Mourners in Zion, bewail this Apostasy, and tremble before this Holy God, who will not bear to have His Name dishonored, and Sabbaths polluted: Let such be more watchful over themselves and theirs, that they may at least save their own Souls.

SERMON CLXXIV.

• HE Law of God is grounded upon the 〈◊〉 ••• ghost Reason; and altho' there is a ••• ce between the Reason of such Com •••• as are purely Moral, and such as are 〈◊〉 ; the Reason of the Former being rooted 〈◊〉 Nature of the things; and that of the 〈◊〉 in the Sovereignty and Wisdom of the •••• ver; yet in both there is a most convin •• • vidence of the Obligation lying on us to •• ience. It is therefore called a Reasonable 〈◊〉 , Rom. 12.1. If therefore Man be a •••• able Creature, every Reason which is gi ••• enforce a Duty, should be entertained by 〈◊〉 a strong Motive, to put him upon the ••• ce of it. Now we observed, in the opening 〈◊〉 Command, that there is in it something ••• el, and something Positive: The Duty of ••• ing a Sabbath is to be read in the Light of 〈◊〉 though' the Assignation of the Time, be a ••• e Prerogative, which doth not in the least •••• e from the Morality of the Precept. Now 〈◊〉 Reasons which God urgeth this Precept by, •••• t put into the body of it, and are reducible 〈◊〉 Heads, which are more than are put to 〈◊〉 other; thereby insinuating into us, the na ••• l Propensity in sinful Men, to neglect Obe •••• es to this Command; it is therefore bound 〈◊〉 us with a Fourfold Cord: As also to give 〈◊〉 to understand, that God insists much upon •• t Conformity to His Will in this regard; and •• t our violation of it is not so slighty a thing, 〈◊〉 too many make of it. Let us thou take a brief Account of the weight of such of these Reasons, thereby the more to Solemnize our Thoughts about it, and bind us to the greater Care and Cautiousness to the Performance of it.

These Reasons then are,

I. GOD's allowing of us Six Days in the Week for our own Employments. This is expressed, Six Days shalt thou labor and do all thy Works. This we may take either for a Concession or Injunction. As it is a Precept, so it belongs to the Eighth Command; as it is an Indulgence, so it contains an Argument to enforce the Duty of the Fourth; and we may take it up in a few particulars,

• 1. THAT GOD is the Lord of our Time: Time in itself considered, is the measure of the Creature's Duration; but more peculiarly with respect to Man, it is usually put distributively with that Eternity which he must after a while pass over into: And contains in it, the Bounds which are set for his abode in the present Life, and is finished by his Dissolution. Now this Time is Man's Opportunity, given him to do his Work in; for we are advised, Eccl. 9.10. Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest. Now Man, as he is a Creature, is altogether at God's dispose, in respect of his Time, Psal. 31.15. And as he is a Reasonable Creature, he is under the Law of special Government, in which God hath a Supreme Right to Order him how he shall employ his whole Time in this World: and to lay out for him his whole Business in it.
• 2. THAT there are Two Callings, in which God hath appointed us to occupy our Time, viz. General & Particular. This distinction of Callings, is not with respect to Man's Last End, for that is but One; and it is his Duty to employ himself in everything that he doth with respect to it; 1 Cor. 10.31. But it is with regard to the next and immediate End or Design: There are Duties which are common to all Men, in whatsoever particular Post they are set by God's Providence: And there are the Duties which belong to Men in respect this or that Station and Relation they are in, in this World. Now in both of these, Men are to lay out such Portions of Time as are requisite for the due discharge of them, for it is necessary that 〈◊〉 have Time;e to do all his Works in; and we are told, that there is not only a Time, but a Season for ferry thing; Eccl. 3.1. And Man cannot Serve God as he ought in his Generation, unless he observe his Seasons: Hence that, Eccl. • pan • . Because to every purpose there is time and judgment: therefore the misery of men is great, upon him.
• 3. THAT in the Duties of our Particular Callings, we nextly & immediately serves our se • ves and our outward Man. It is true, We are ultimately to Serve God in these, and if we terminate these in ourselves, we just o • r selves out of the right Order: But out next Concern in these, is the Supplying and Supporting of our outward Man, for the present Life: In order to which God hath mace it our Party to follow some honest and lawful Calling-with Diligence; hence that, Prov. 27.23. Be thou diligent to know the state of thy stocks, and lock well to thy • erds. Now this is that which out Catechism calls our own Employments, to distinguish them from the Duties of Worship, which do immediately terminate on God; as the Object of them; whereas out next Object in these, is ourselves; and it is our outward Man that is properly cared for, and our temporal Life which these things are accomm • dated for; and because it is to be maintained by Means, a great part of our Time, is to be taken up in the using of them.
• 4. THAT God birth taken but One Day of Seven to be devoted to these Services of Worship, which belong to our General Calling. This is not to be understood, as if we were to dismiss all Rellgious Services from one Sabbath to another, and have no regard to them all the Week long; there are such Duties incumbent on us every Day; there were the Morning and Evening Sacrifices, never to be Omitted by the People of God. Nay, we are to do nothing in our Particular Callings, without an eye and aim at our General; nor can we do any Duty to God's acceptance without this. But there is no other or more Time under the Gospel, which is Sanctified by God, and Consecrated to this Business, but One Day of Seven. And this carries great Obligation in it, to move as to be very careful in our improving of this whole Time in the Work appointed for it. For if God had sequestered Six of the Seven to this end, and allowed us but One for the other, it had been our Duty to comply with Him, and acknowledge His Authority in so doing: How ingrateful then, as well as disobedient, must we thew ourselves, if, when He hath taken but One, we think it a burden and a weariness, and allow ourselves our own Thoughts and Words, and Pleasures upon it?
• 5. THAT this also He hath done, not for His own need, but for our Good. It is certain, that God hath no need of any Creatures, or their Services. He made them indeed for His own Glory, but it was not because He had not 〈◊〉 God blessed forever without them: H ••• that, Joh. 22.2, 3. Can a man be profitable 〈◊〉 God, as be that is wise may be profitable 〈◊〉 himself? Is it any pleasure to the A ••• ghry this thou art righteous? or is it any gain to him, 〈◊〉 thou ma • est thy ways perfect? And it is obtain, that Gof appointed the Sabbath 〈◊〉 Man's Advantage: Our Savior tells us, Matth. 2.27. The Sabbath was made for man, and 〈◊〉 man for the Sabbath. Man hath a Soul to • i •• care of as well as a Body, and the Com ••• d it is of Infinitely greater moment than 〈◊〉 other; and he is Duty bound to seek 〈◊〉 the welfare of that, as the Principal thing; hence that Matth. 16.26. For what is a 〈◊〉 profited, if he shall •• im the whole world, and life his man soul? or what shall a man give in exchange for his soul? Now there ae Means to be used by us for our Souls Supply, as well as our Bodies, and our Industry is required in the Use of them. It is therefore a very 〈◊〉 Kindness to be called off from the •••• brance of Worldly Business, which too apply draws our Hearts after it, that we 〈…〉 quester ourselves to such things as may greatly advance our Communion with God, in whi •• our Spiritual Profiting is promoved: And 〈◊〉 this the frequent returns of the Sabbath, 〈◊〉 very rationally accommodated; so that 〈◊〉 not only dishonor God, but • urt 〈…〉 Souls, and hinder the advancement of 〈◊〉 Spiritual Growth, and Eternal Salva •••• , 〈◊〉 we are negligent in this great Duty.

II. HIS Cha ••••• ging of a special pr •• i •••• the Seventh. This Reason is i •• ou • 〈◊〉 Branch, or the other part of the forms, 〈◊〉 ever, it will admit of a distinct con 〈7 letters〉 the force of That being in the Condé 〈7 letters〉 of God to our Temporal Necessity, with 〈◊〉 unreasonableness of our denying to p •• 〈◊〉 this Quit Rent; whereas the strong ••• 〈◊〉 is taken from the stamp of Divine A 〈◊〉 which there is upon the Day; or the 〈◊〉 Intetest which God hath claimed in This 〈◊〉 This is not to be understood, as if God 〈◊〉 not alike the Owner and Sovereign Lord 〈◊〉 every Day; but because he hath seen 〈◊〉 take this One Day out of the Seven, and 〈◊〉 His own Name upon it, to be His, by ••• cial Designation; intimated in these W •••• , The Seventh Day is the Sabbath of •• e L •••• God: The force of this may be considered in a few Things;

• 1. THAT God hath an Anthority is s • p ••• what Day He sees meet, to Sacred Use. Doubless the Divine Prerogative is indisputable Time, and all things of Time, are under 〈◊〉 Command: If therefore He pleaseth to 〈◊〉 stamp of Holiness on any Day, by commanding Men to observe it as Holy, it is the high ••• Reason that He be obeyed; for as no Tim ••• of itself more Holy than other, so any Time which hath such a Relation put upon i ••• thereby made Relatively Holy, and 〈◊〉 were all the stated Days of Old, under this Law, equally with the Sabbath.
• 1. THAT though the reason of a Sabbath be i • the Law of Nature, yet the designation of it depends on God's Positive Command. This hath before been considered in the Explication of the Precept, and must needs follow from the former Conclusion: for if all Time be in itself alike, the difference that is made between one part and another of it, must arise from a lawful Autherity, which had right of Jurisdiction over it, and that could be no other than God himself. He therefore calls them His Sabbaths, because 〈◊〉 not only made the Time, but made it holy by His Precept, Lev. 26.2. Ez • k. 22.8. Reason it •• slf s • ith, that it is fitting that Man should keep a Sabbath to God; but God's own Prero •• tive saith, I b • t is the day which I require to be kept Sacred to Me.
• 3. THAT GOD hath not only separated One Pray of Seven to be holy to himself, but also sig ••• ed which of the Seven He will have to he observed. He hath not lest it left it to Man to pitch and ••• according to his Arbitrement, this or that, • word •• th said, This is the day. It is true, as •• th been observed, He hath Changed the day in Gospel times, from what it was under the Law; from the Last to the First of the Seven, as •• th before been proved, but this very Change •• p • nded on His Authority, and is to be reckoned holy for that reason; and to assign it to any 〈◊〉 reason but that, is indeed to vacuate the •••• ess of it.
• 4. THAT the Stamp of Divine Authority up •• it, i • our indispensable Obligation to keep it •• lie. We observed, under the Second Command, Th • t Instituted Worship doth equally oblige to ••• ence, with Natural, and that, because, although the light of Nature doth not discover to 〈◊〉 the particular Duty, yet it tells us, that God i • 〈◊〉 God and Lawgiver; that we are under 〈◊〉 special Government, that He is Holy and Just and Good: and that as He cannot command 〈◊〉 •• y thing but what is Holy, Just and Good, 〈◊〉 i • He do Command, it is our duty to obey 〈◊〉 without disputing any of his Injunctions: And although His Infinite Wisdom cannot suffer 〈◊〉 to enjoin us in anything but what is rea •••• e, yet He is pleased to put no other Seal, 〈◊〉 many of His Divine Laws, but. I am the LORD; and it becomes us to believe that there •• pod reason for all His Commands, because they are His, though we for the present do not see into the Rationality of them: Thus therefore 〈◊〉 Psalmist subscribes, Psal. 111.7.19.8.
• 5. THAT hence, for us not to Sanctify the ••• y to God, is an act of Notorious Rebellion. And indeed. God is pleased peculiarly to try ••• 's Obedience to Him, by His Positive Commands, as is everywhere obvious in the Scriptition; these are, as it were, a Test by which God proves Men's Allegiance to Him: As Ezek. 〈◊〉 12. Moreover also I gave them my sabbaths 〈◊〉 be a sign between me and them, that they might 〈◊〉 that I am the LORD that sanctify them. And for this reason we have this so often brought i • , as a great Article in the Indictment drawn 〈◊〉 against Israel, that they had profaned & despised His Sabbath • : And if we put this reason to the former, it will appear horrible Sacrilege for Men to neglect the Sanctification of the Sabbath, and divert any part of it to their own Works or Recreations. What more unreasonable and brutish than when God hath said to us, There are Six days in the Week which I allow you for your own business, to employ yourselves in your Secular concerns, but I challenge this One Day to My self, who am LORD of every day, and expect that you dedicate it, and yourselves in it, to my Worship; and yet they regard Him not, will not allow it Him, but do their own business on it? Surely then, such must needs expose themselves to His Anger, and have no cause of wonder, if they be made to feel the Effects of it in His awful Judgments inflicted on them: And if this were well thought of, it would serve to make us more careful to ourselves in our Sanctifying of God's Day. And doubtless it calls us to examine ourselves on this account, as well as other things, whether we have not prevaricated in this respect.

III. HIS o • n Example. This is expressed in those words, For in Six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh Day. The Law that was given at Mount Sinai, was at such time as the Church of God, were under a more legal dispensation of the Covenant, so that in it, there was a revival of the Law given to Man at his Creation: And because there was here a renewal of the Sabbath which was at first appointed to Man, which was the Seventh day, in which Man was to contemplate the Works of Creation; the reason is accommodated to the Example of God, in His making of the World, in which work He took up Six days, and rested on the Seventh, as Gen. 2 1, 2. This reason therefore had a next respect to the Seventh-day Sabbath and is therefore improved by such as are still for that day, to fortify their Opinion. But we are here to observe, that God's mere Cessation from the works of Creation, was not that which itself made the Seventh day holy, but His pleasure to separate that day for this use: but only this putting an End to that work in such a space of time, was given as a reason why Man should celebrate the day in Commemoration of the Antecedent work: Nor are we to suppose that God Himself kept that day as a Sabbath in particular; for His own Rest is Eternal as Himself is; and though the work of Creation was then finished, yet the work of Providence which never ceaseth, or intermitteth did immediately succeed, and therefore Christ saith. Joh. 5.17. My Father worketh b • there to: But God saw meet to make this finishing of this work, and the Cessation upon it, to be both a reason of the Institution, and an Instruction to Men: and there is a like reason of the Christian Sabbath; for as the First Sabbath was to be a Commemoration of the work of Creation, so the Second was to be a Celebration of the work of Redemption wrought only by Christ, which being most glorious in itself, and of Infinite concernment for the Posterity of fallen Adam, God would have it Celebrated by His People, from the Resurrection of Christ, till Time be 〈◊〉 more: He therefore requires that an •• as. H • n • ar be p •• d to Christ, Jo • . 5.23. And for that reason, Christ's Example is p •• posed to us as a Reason of our keeping the Christian Sabbath, as is evident to such as rightly understand the meaning of the Apostle's Discourse. H • b. 4.10. And here let us observe, that though' all God's Works are not imitable by us, but He is to be adored for them, yet the Divine Moral Perfections are offered to us for our Imitation: Hence that of our Savior, Matth. •••• l • . Be ye therefore perfect, even as your Father which is in heaven is perfect. And of the Apostle, 1 Pet. 1.16. Be ye holy, for I am holy. And indeed, the Image of God, which was put upon us, requires of us such an Imitation; that so we may thereby make it appear, that we are the Children of such a Father: And let us remember that God's resting on the Seventh Day, was not for Himself, but for us; and therefore our neglect of so improving His Example, is to despise the very Design of it.

IV. HIS Blessing the Sabbath Day. This is expressed in those Words, Wherefore the Lord blessed the Sabbath Day, and hallowed it. And here we may by the way observe, He alters the Terms, from the Seventh Day, to the Sabbath Day: And there seems to be a Mystery in it, to give us to understand, that not only the Seventh Day from the Creation, had this stamp upon it for the Time being, but that whatsoever Day God should please to appoint to be a Sabbath, should be under he same Consecration & Benediction.

HOWEVER, There are Two things contained in these last Words of the Command, though' our Catechism only mentions the former of them, viz. His Blessing & Hallowing of it: though' probly they include the last of these under the Second Reason, viz His challenging a special Propriety in it, which He signified to Man by His Hallowing of it. Here then observe,

1. THAT GOD is then said to Hallow the Sabbath, by His putting a Relative Holiness upon it. The word, in it's largest sense, signifys the fitting or preparing of a thing, for the Use or Service which it is designed unto; But in an appropriate sense, and most frequently in the Old Testament, it is used for the separating of a thing from Common, and consecrating it to Sacred Use. It is therefore translated, Sanctified it, Gen. 2.3. And this God hath done by giving a Positive Precept concerning it, that it shall be employed by us in Holy Duties, with a regard to the Sanctification of it, by Him to this end; and so This Reason explains and enforceth the Second.

2. THAT GOD is said to Bless the Sabbath, by making it to be a Holy Medium of Spiritual Good to His People, who rightly Sanctify i • . The word Bless, signifys both to speak well of, to wish well to, and to do well to one: And when God is said to Bless a Person or thing, it includes both His Promise of Good to it, and His Performance of that Good effectually: And we may take up the meaning of God's Blessing the Sabbath, in a few particulars:

• 1. THAT GOD hath app •• nted the Sabbath to be a Medium of our Comman •• n with Hi •• , is this Life. There is a fellowship to be had with God, by His People before they come to Glory: The Apostle could say, 1 Joh. 1.3 Truly 〈◊〉 fellowship is with the Father, and with his 〈◊〉 Jesus Christ. Now this is mediate; God m •• fests Himself to and in them, by His Ordin • ces and Providences, so that these Media 〈◊〉 manifold; and among, others this of the Sabbath is one, and none of the least: And this is one reason why the Sabbath is called a Sign, Ezek. 20.12. viz. It was a Note that God had taken them to be His People, and was next to them, above all the People in the World: And doubtless, it is one note of a People in visible Covenant with God, that they have His Sabbaths among them, and do profess the Holiness of them, and accordingly maintain the outward respect due to them.
• 2. THAT GOD hath appointed the D ••• : of the Day in order to their enjoying of this C •• munion. That there are such Duties or Ordnances, and what they are, we have before •• ken Notice of; and indeed, without them, the Day itself would be of no use to the End that it was Ordained for. For Man is treated as a Cause by Counsel; and the Benefit he hath by such a Day, is by the Employment which he is called to occupy himself in upon it: Now these Dut • es are excellently suited for this Communion; they are spiritual Services, and very well accomodated to our further acquainting o •• selves with God; and they are the Exercises of God's Worship, which are the main things required of us; and it is certain, that in Worship we have nextly to do with God, and therefore are said to draw near to Him in them: Such i • Prayer, in which we present our Desires to God; such is Meditation, in which we apply ourselves to the Contemplation of the Being and Perfections of God, and His glorious Works, especially that of Redemption; such is the Preaching and Hearing of the Word, in which God imparts His Mind to us; and the Sacraments which are Seals of the Covenant, &c.
• 3. THAT GOD hath accordingly promise • , that be will hold this Communion with the •• , who do truly keep this Day to Him. This Promise is necessarily implied in the general Encouragement which He hath given them, that He will be among them, to Bless them, in their Religious Attendances upon His Instituted Worship; Exod. 20.24. In all places where I record my name, I will come unto thee, and I will bless thee. And the Promise of all forts of Blessings to those who do carefully observe His Sabbaths; Jer. 17.24. Isa. 5.29, &c. And it must needs be so, because, this is one Article in the Covenant, in which the Promise of His special Favor to His People, that keep Covenant with Him, is contained.
• 4. THAT by this Communion, He conveys all Spiritual and saving Blessings, to the Souls of His People. In this way He performs the Promise made to them. Our Happiness is in Communion with God, and He Blessed the Sabbath so Man's sake because He made it for •• an. Besides, this is not merely His Essential, •• t His Gracious Presence with them, which is •• ended in the Promise; the Efficacy whereof 〈◊〉 in advancing them in Grace, helping them in •• rving of Him, and furthering them to a meet ••• for the happy enjoyment of His Glory, when 〈◊〉 shall enjoy an Eternal Sabbath. This •• son there fore is taken from our benefit; this is the way for us to profit, to grow in Grace, to scrive from God the promised good: and from 〈◊〉 put together, we are assured both of the E •• ty of the Command, and the Benefit which 〈◊〉 from our sincere Obedience to it.

USE. LET it then serve to quicken us all, 〈◊〉 a more diligent endeavor, to see to the San ••••• on of the Sabbath, both by ourselves, 〈◊〉 by all such as are under our watch. And the rather at this Day, wherein God's Sabbath is in so little Request among Profesions, and which is so woefully Neglected and Profaned by Multitudes. Do we not see how all Religion goes to decay with this? Have not God's awful Judgments been upon us? And have we not reason to confess 〈◊〉 •• be Out of the Controversies which He hath with us? And can we hope for better Day • or Things, so long as it is thus? There are many other things •• niss among us, that call for Reformation, but this is not to be neglected if we expect that God should restore His gracious Presence to us, and Bless our Land, with New-Covenant blessings. Let us mourn for the decay of Godliness, and return to God in good ea •• est; so will He be • ealons for our Land, and delight so do us good.

SERMON CLXXV.

We have formerly observed, That the Ten Commands, are distributed into Two •••• henive Parts according as God Himself ••••• sed to write them, in Two Tables. The 〈◊〉 directing us to the Dities of Worship, 〈◊〉 the letter to Duties of Charity. Which •••• tion our Savior gives Countenance to, •••• le reduceth all Moral Obedience to these 〈…〉 , Matth. 22.37, 38. Jesus said unto 〈◊〉 Thou sh •• t love the Lord thy God with all thy 〈◊〉 and with all thy soud, and with all • hy • ind. P ••• the first and great command m • n •• . This 〈◊〉 favored by the distributing the Principle •••• ence, into Ho •• ese and Right • ous 〈◊〉 〈…〉 . The one serving to first Table, the 〈…〉 second Table Duties. The reason of 〈◊〉 • artition, is warily to be observed. Let us 〈◊〉 both remember, that God is the Last End 〈◊〉 Sopream Object of all our Obedience, nor 〈…〉 accepted by Him, except we terminate it 〈◊〉 Form: for every Command in the word of 〈◊〉 , belongs to Religion, which must have Him • im Object, else it cannot be reckoned to be •• ligion. But we are to consider this Obedience with a distinct and diverse respect, which i • ••• s to the Object of it, which gives the 〈◊〉 of this distinction. viz. in respect of the 〈◊〉 and immediate Object, which our Obedience in directed to; God is the next or immediate Object of all first Table Duties, for these all point to Religious Worship, which cannot be performed to any other but Him, Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou senv • , It is therefore Idolatry to pay it to any other; Whereas Man is the Immediate, Object, of our, Charity, or of second Table Duties, though' all must ultimately terminate on God, All Obedience is called Love, 2 Tim. 1.13. But then it is divided into the Love of God, an • of our Neighbor; and we are to remember, that we are to Love God for Himself, but to Love our Neighbor in and for God. It is not enough that we Love Him, but we must, take the measures by which we tegulate this Love, from the Mouth of God; and for this reason, this, Love is in Scripture frequently called, Righteousness because when we do them Justice, we th •• Love them; if otherwise, we do not Love but state them. Hence that, Lev. 19.17. Thou sh • lt not hate, thy Brother in thy bear. Our Savior sums up all Second Table Duties in that One, Mat. 22.39. Thou shall love thy Neigh •• ur as thy 〈◊〉 . And He giveth that gloss upon it in Math 7.12. Therefore all things whatsoever ye would that men should do 〈◊〉 you, do ye even so to them: for this is the Law and the Prophers. I shall here only further remark, that as we formerly took notice, that the First Command in the First. Table comprehends the ground and reason of all the other Precepts relating to Worship, so this Fifth, which is the First in the Second Table, is the foundation of all that follow, and they may be reduced to, and inter • ed from it: Nevertheless, God hath seen meet to divide these Duties under several heads, which contain so many particular Precepts for our better information, and therefore there is something peculiar in each of them, which we may take up in their Order: We may herefore proceed to consider this in the same Method which our Catechism is yeth down, and which hath been observed in those which went before.

HERE then,

QUESTION LXIV.

WHAT is required in the Fifth Commandment?

ANSWER.

THE Fisth Commandment requireth, the pr • s • rving the 〈◊〉 , and performing the 〈◊〉 belon • ing to everyone in their sever •• 〈◊〉 and Relation, as Superio •• , 〈◊〉 , or Euqua •

THAT we may take right measures in laying forth the mind and meaning of this Command, and consider the just Compre ••• sion of it, let us in general Observe, That the Fifth Commandment hath a proper res •• ct to the O • der which God hath placed among Mankind; and the Relative Duties which do • low from the Nature of that Order. Only it must be considered, that all Relations, and the Relative Duties which arise from them; do not strictly belong to this Procept, as it is distract from those which follow, though' we observed, they may be redma • d to it: For it is a Truth, that every Duty hath le • s Duty founded in some Relation, which we bear to the Object of it; and therefore there are Relative Duties • es •• ging to every of the Precepts. But that which the Co •••• d designedly hath respect to, is the O • der itself which God hath in Wis • io • seen meet to place Mankind in; which cannot be orderly maintained without some stared Rules for the upholding of it. That therefore we may come at the things contained in the Ass • r •• r •• part of the Command, let us in general observe,

1. THAT GOD hath oppointed this there should be serveral Ranks & 〈◊〉 among Mankind in this World. That there are such Orders, de facts, cannot be denied, because we see it everywhere; and though'. some barbarous and b • nitish Nations have but little of it; yet they have so much as will 〈◊〉 , that there is a Principle rooted in the Nature of Man, that there ought to be such a thing: And that it is of God, Ordination, that there should be such Orders, is certain, not only because the Light of Nature convinceth Mankind, of the Necessity of it, and without it the World could not be kept in Order, but would forthwith run into Confusion, and fall into a Rent; but also God hath told us His mind in this regard in His Word; and the several Rubes there laid down for Men's Carria • re therein, fully proves it; as will afterwards be more particularly considered. Nay, this Order was necessary during Man's Integrity, much more under the Apostasy. One part of the Harmony in Heaven, is the Order there is among the Angels; and were those not something of it uphold among the Rebal Rout of Devils. Hell must disband. And though' all Orders which Men may ordain, are not approved by God; yet that there should be Orders is His revealed Will and Pleasure: Rom. 13.1. The 〈◊〉 that be are ard • i • ed of God.

THAT GOD hath suited Duties 〈…〉 se ••• l Orders, which He hath placed Men 〈◊〉 . The necessity of this appears, from the 〈◊〉 of their Appo • n • meant, viz. For the Goods Mankind, and the maintaining of Peace 〈◊〉 Society among Men: Now this • ad 〈…〉 attained but by setting the due b •• nds and •• mits to these Orders, and accommodating of Duties to the several sorts and •• nds of th •• . These Rules were at first written upon M •• t Hearts, and Man would have known his Duty by the Narure of the Station which God 〈◊〉 put him in; but the Apostasy hath 〈◊〉 blurred these Rules, so that Men's Co •• ences labor of Error about them; and 〈◊〉 there is a disorderly Disposition in Men, is reason of C •• ual Lu •• s, which makes th • se in Soperiout Order 〈◊〉 be Boundless and 〈◊〉 • bittary, and so Tyra •• ion; and such 〈…〉 Inscrio •• to be •••• sy, and not willing 〈…〉 the Yoke, or be under any Command. Men to rectify both of these disorders, God 〈◊〉 laid down Prece • es in His Word, by which in hath set bounds to • ath these Exo ••••• 〈◊〉 will also afterwards be considered.

3. THAT these 〈…〉 be 〈◊〉 discharged, 〈◊〉 they ought, 〈◊〉 a 〈…〉 born 〈◊〉 to • there, according to the Order 〈◊〉 in they shound so re •••• d. A due respect 〈…〉 in the Heart for others, according 〈◊〉 the 〈◊〉 which God •• ch set them 〈…〉 so ••• ely necestary for the Obediential 〈◊〉 of the Duties which th • Procept 〈◊〉 to them in. For though' if we outwardly 〈◊〉 it 〈◊〉 them very • aitly and pl •• sibly •• 〈◊〉 it sati •• yed, because they do not 〈◊〉 Hear •• ; yet 〈◊〉 is no Act of Obedience 〈◊〉 any further th • n we have a du • regard 〈◊〉 Command, which r • quires, not Compl ••• tal 〈◊〉 , Cordial Carriage in all our 〈◊〉 wards Man; as, 1 Job. 3.1 • . My 〈…〉 drow, let us not love in • work • , neither 〈…〉 but in doed end in trut • . And as God 〈…〉 it, so He knows the Heart, and will 〈◊〉 of out Carriage by it. 〈…〉 , if we do 〈◊〉 •••• tain this respect in us to th • m, th ••• 〈…〉 the contrary Co ••••• pt, which 〈…〉 standing all our •••• ing to dissemble •• 〈◊〉 w • y or other discover itself, and mad • 〈…〉 Transgresso • s. It will •• ke this W •• of Obedsance that God hath laid upo •••• 〈◊〉 uneasy, which would otherwise be 〈◊〉 , and so prompt un to break all Order.

4. THAT e • f th • se Orders, together 〈◊〉 Relations Duties belonging to them, and the Pri • ciph from which this Obedience 〈…〉 to this a Command. This indeed is generally •• nied by the Saci • i • ns, and they will 〈◊〉 nothing more to be intended in it, but 〈◊〉 Duties arising from the Relation there is between Parents and Children: And the ground of their denial is, because they would •••• duce their Natural Religion, as that which is more perfect than that which is laid out is the Scriptures: And for that reason would persuade 〈◊〉 , that there are more Moral Duties re •• ied of Men, than are comprehended in the 〈◊〉 or Ten Commandments given on Mount 〈◊〉 . That there are such Duties required of 〈◊〉 , i • regard of these Relations cannot be de ••• d, for in other Texts of Scripture they are 〈◊〉 •• id. Here therefore to clear this mat •• , let us observe,

1. THAT all the Duties both Moral and 〈◊〉 , which are required in the Word of God, 〈…〉 to one or other of the Te • Command ••• . When therefore our Savior had given 〈…〉 of them, as comprehended in the Two • word, • e adds Matth. 22.40. On these 〈…〉 hang all the 〈◊〉 and the prophets. If all the Precepts which are to be found in 〈…〉 Scriptures, are but Comment •••• s on 〈…〉 , and are therefore methodically to be 〈◊〉 to •• e or other of them. For this rea •••••• Two Tables, or the Precepts therein con ••••• , are called the Covenant, Deut. 5. beg. For this Covenant consisted of Two parts, viz. 〈◊〉 God was, or ••• l • be to them, contained 〈◊〉 Preface; and, what He expected they 〈◊〉 be to Him, express in the Commands •••• ives; so that all Moral Obedience, or all 〈…〉 requires of a People in Covenant with 〈◊〉 is ••••• arily contained in them.

2. THAT the several Orders which God hath 〈◊〉 Men in, and the Relative Duties reser 〈8 letters〉 , are reducible to no other Command 〈◊〉 Decalogue, but the Fifth. That they 〈◊〉 be redured to one or other is evident, be •••• 〈◊〉 the Decalogue would not be a perfect 〈◊〉 of Manners or Moral Obedience, which will be to Charge God with imprudence or 〈◊〉 , which is highly derogatory to 〈◊〉 . That they do not belong to any of ••••• pes of the First Table, is therein ma ••••• cause all of them are restrained to Re •••• Worship, which hath God for it's imme ••• Object; whe •••• these Orders are placed 〈◊〉 Men, and are therefore nextly to be 〈◊〉 to them, a • their immediate Objects. 〈…〉 they be reduced to any of the other 〈◊〉 in the Second Table; because though they 〈◊〉 some Relation that Men stand in one 〈◊〉 ; yet they do not respect the dis ••• Orders of Men, but concern the Comi •• . Ass • ies of Mankind, as they stand in a 〈◊〉 , with regard to the Duties therein enjoy • l, 〈◊〉 will appear when we come to take 〈◊〉 under a distinct Consideration; it therefore 〈◊〉 that they belong to this. Hence,

3. THAT a right taking up the meaning of •••••• rds of the Command, according to Scripture, 〈◊〉 Application of the general Rules, formerly 〈◊〉 for the Understanding of the Decalogue, 〈…〉 up this matter to us. I shall not here 〈◊〉 the Rules which were laid down, in the •••• s • tion of the Forty-first Question, where 〈◊〉 had Nine Rules given for our Direction in this Affair. But we may here take an Ac •••• of the Preceptive part of this Command and the import of the Words, in which it is • p •• ssed. The Command itself consists of Two 〈◊〉 , 1. A Precept, Honor thy Father and thy Mat •• . 2. A M • tive •••• rge 〈◊〉 , T •• t thy Days 〈◊〉 be •• ng 〈◊〉 the L •• d which the L • rd thy G • d giveth that. A • d it is the former of these that we have pr • s • nt Concern withal: And we are to observe, that the Precept is laid drown Ass • matively, whereas all the rest are laid down only Negatively, except the Fourth, which is expressed in both ways: But we have formerly observed, that when any Duty is enjoined, the contrary Sin is forbidden, •• cr • tra; for in regard to every Command, it i • capable of being Sinned against, either by Omission or Commission: Nor need we over- •• riously to ask after a Reason why God expresseth some Ass • m •• tively, others Negatively, only it may suffice, that God would have us to know, that it is not enough to abstain from the more gross violations of his Commands; but that He also expects that we do carefully Conform to the Practice of the Duties required in them. In the Precept itself, Two things are to be observed.

1. THE Thing required with respect to these Orders of Men; Honor. The word in the first Conjugation signifies to be Heavy; but in another, to Honor: Metaphorically intimating, that the root of Honouring another, is in the Opinion we have of them, which is heavy or p •• der •• s; and hence on the other hand, to Contemn is a word which firstly signifies Light, and therefore it is Metaphorically set forth, by being sightly esseemed, 1 Sam. 2.30. And though'. Honor nextly points to the respect and deference which is paid by an Inferior to a Superior; yet it is here extendible to all the Duties, which are manually to be performed by all Orders, one to another; in whatsoever Rank they stand related each to the other: And this is explained in the Ce • echisin in Two things;

• (1.) THE Preserving the Honor. Honor in propriety of Speech, intends, the inward good Esteem that we have of one for any Eminency or Excellency we observe in him; or for any Dignity which God hath in His Providence put upon him: Now the preserving this Honor comprehends Two things in it. 1. The maintaining of this Esteem in our Hearts. 2. The endeavoring to u •••• d is in our Carriage or outward Conversation among Men. But these things will come to be distincly and severally laid forth afterwards.
• (2.) THE Perse •• ing of the Duties which belong to them; for then we practically Honor a Person, when we carefully discharge the Duties we owe to him, according to the Station which he stands related to us in. It is not enough to maintain an inward esteem of them, but it must be manifested in a way wherein it may be duly testifi • d. And it must • e only the Duties which belong, or which we owe to Him on the account of the P • s • which he is in: To do less than this is to dishonor him; to do more argues either gross Ignorance, or vile Contempt, or sordid Flattery. What these Duties are, may also be referred to their proper place.

2. THE Object of this Duty; •• y Father and M • there. Cut Cat • chism expounds 〈◊〉 . Everyone in their several Places and Relations: But this needs to be explained. We have before been told, that this Precept doth not engross all the Relations in which Mankind do stand concerned one with another: But only those of Order; and therefore we are to understand the following Words in the Answer to be Exegetical and Instructive of the former, viz. Whether Superious, Inferiors, or Equals. The Words in the Command are Emphatical and Comprehensive, and are to be understood both properly and tropically.

1. PROPERLY; and so it intends, the Immediate Parents of a Person; and are therefore particulatly mentioned, because this Order is most Natural, (as we shall have occasion to observe,) and therefore are most fit to be mentioned, nothi • g being more convin • ingly evident by the Light of Nature, than that such a respect is due from Children to their Parents. Father and Mother are the common Root from which Children spring; and hence the reason is elsewhere given, Prov. 23.22. Hearken unto thy father that bega • thee, and despise not thy mother when she is old. And to this Head do also belong all Progenitors in a direct Line, as Grand Parents, and all ascending; because we are lineally descended from them: And for that reason they are called our Fathers and Mothers in Scripture Language.

2. METAPHORICALLY; and so the word is often used in the Scripture: And so it comprehends under it, all Superiors, in what respect soever: We shall therefore find this Title given to Kings; it was a common Title put upon the Kings of the Philistines; Ahimelech, which signifies, My Father the King; and the Servants of Naaman addressed him with this Title, 2 Kings 9.13. Thus the Priests were entitled by the People; hence that, Judge. 17.10. Dwell with me, and be unto me a father and a priest. Thus was the P • ophet accosted by the King, in, 2 Kings 6.21.13.14. Thus Paul applies himself either to the Elders or Ancient Men in Jerusalem, Acts 22.1. And in all these respects it is to be understood in the Command.

3. SYNECDOCHICALLY: For as we have observed, all the Duties which are mutual between Persons in respect of the Order they stand in, are here to be understood. It is certain, that from all the Relations that Men bear each to other, there are reciprocal Duties incumbent on them; and there are Precepts given in the Word of God for them, on both sides, and they cannot be so properly referred to any other Command. So that as the Duties to Superiors is in the first place pointed nextly to, which is to be paid them by Inferiors; so there is to be considered under this Precept, the Duties which Superiors do owe to Inferiors; for they are no more left by the Word of God to be despotical, than the others to be disobliged: And we have before observe • d, that this latitude, is necessary to be allowed, to the r • ght under • tanding of the Law. So that, • o • h • hildren with respect to their Natural Parents and Progenitors; and all Subjects, in whatsoever kind or 〈◊〉 of Subjection they are placed among M •• , are here to be taught and instruct • d in their Duty which they owe to such as are Superior to them. And our Catechism also brings in Equals; for there are some who stand on even Ground, and in the same Rank with others, to whom also they owe a Duty in that Order. Now, though it is certain, that the Duties are mutual, yet they are not the same between Superiors and Inferiors: There is one sort of Duties, which God hath laid upon those whom he hath placed above others i • Dignity or Authority; and another sort of Duties required of such as God hath put below others; and made to owe Submission or Subjection to them: And there are Duties distinct from either of these, which are incumbent on Equals, as such, between themselves; and therefore all of these a •• to be taken apart, and handled by themselves severally. If therefore we would understand the Mind of this Command in the Latitude of it, out way is to inquire after the several Orders which God hath placed among Men; and then inquire, what is the Exp ••• sion of Honor which is appropriated to 〈◊〉 of these, under the consideration of their standing so related, one to the other: And for this the Word of God is to be consulted; and 〈◊〉 must warily observe what Duties are co •••• to All Men, as they are Men; and what belong to the several particular respects which they bear one to another, with respect to Dignity, either Equal or Unequal: And 〈◊〉 i • may be observed, that one and the same P •• son, may bear divers Relations of Ordes, with regard to others, and that either to dis ••••• Persons; or sometimes to the same Person: Thus a Queen, may be both a Wise and a Subject to the King: A Man both a Hu •••• and Subject to a Queen: A Man be both a Brother and a Servant to his Brother: Y •• , One Man may be both Superior and Inferior to another, according to the different O • der he stands in: Thus a Man, who beats 〈◊〉 Office of Civil Authority on him, may has Father to one who is in great place of Dignity; and yet it is certain, that each of these •••• tions, hath it's Duties inseparable from it; and the one doth not disannul or discharge 〈◊〉 the other, but each ought in it's place duly 〈◊〉 be observed. In the Investigation of th • s • Duties, we must in each of them consider the Relate, and the Correlate in Conjunction; because their mutual Duties do infer each other: And we may begin with those that stand into Inequality, viz. Superiors and Inferiors; because these are nextly and immediately poi •• ed at in the Command. Now as the ground of the different Orders among Men is for the due maintaining of Human Societies, that they may be kept in a good State, and not be turned into a Rout; Man being made a Sociable Creature, and his outward Happiness having a necessary Dependance on the Peaceableness of this Society; it is therefore fit that everyone do know his Rank and Station in it: so there are several Orders between Men, made •• d appointed by God, the principal whereof, may be reduced to two heads, viz. Natural, and P ••• tical. I know others generally distribute them, into Oeconomical and Political: But though' I list not to contend about Terms, especially when the things themselves will amount to the same in the islue; yet I choose rather to follow it, under this distribution. A brief account of •• ch of these, may be taken in the further Pro •• tion of the Duties required by this Com ••• d; and Frist of Natural.

SERMON CLXXVI.

〈◊〉 I Shall begin with that Order which God hath placed between Mankind, that is 〈◊〉 Natural, and this is that which is placed 〈◊〉 Parents and Children; and this may be 〈◊〉 Natural not only because the light of Na •••••• verse the Relative Duties between these, such it doth in all the rest, and they are to be 〈◊〉 the Nature or Quality of the Relations; but 〈◊〉 because Nature itself hath made this 〈◊〉 , and it abides the same Immutably in 〈◊〉 and Generations of the World: Nor 〈◊〉 intervention of any other Occasional 〈◊〉 Relations out off the Obligations the 〈◊〉 fined in this. Parents owe it to their 〈◊〉 and Children to their Parents, as long 〈◊〉 live; and this may be the reason why ••• esaly mentioned in the Command, rather than any other; it being a Partern for every 〈◊〉 , and the nearer resemblance they have to is them ••• defireable and laudable; And for 〈◊〉 all other Relations of Order, in which 〈◊〉 is a Superiority and Inferiority, are so free •••• lie set forth in the word of God, under these 〈…〉 we have before observed. Now though' 〈◊〉 •••• nce of Children to their Parents; is only 〈◊〉 in the Command, yet because there 〈◊〉 ••• iprocal Duties between them, and the 〈◊〉 of God hath laid down those as well as 〈◊〉 we may consider them severally: And 〈◊〉 may take a distinct account of the Ho ••• which is due, and the Duties in which it is the expressed between these. And though' the 〈◊〉 of Duty on one side, doth not discharge 〈◊〉 other, because all Obedience is ultimately to 〈◊〉 respect to the Authority of God; yet be •••• there is great influence, by the suitable behavior of one to the other, to draw foth a •••• c • d due carriage: And because the Su •••••• or Parents are supposed to have more 〈◊〉 in them than their Children, I shall 〈◊〉 with these. Hence,

〈◊〉 PARENTS own an Honor to their Children, and they are to manifest it by the dis •••• ge of Parental Duties to them. I use the 〈◊〉 Parents, because the Command saith, Thy 〈◊〉 and thy Mother; and because Children do ••• tive from both, as the Common Root or ••• ck, whereof they are the Bra • ches. And •••• fore the Natural ground of the Relation, and the Superiority over Children by virtue of the Relation, is in both jointly. And because they are but One in making the Relation, yet are Two distinct Persons, they are to be particularly referred to in this. For which reason the word of God mentions them severally, as in the Command, so else where frequently. And because Children are too apt to flight their Mothers Authority, this is not put in Conjunction only, but sometimes mentioned Emphatically, Prov. 6.20. Lev. 19.3. Hence also Mothers have charge given them, and are reproved for neglect, and commended for fidelity in this regard, 2 Chr •• . 22.3. Prov. 31.1. Now that we may take up a right conception of the Duties here peculiarly concerned, we may begin it at its rise, and so pursue it to the particulars, in the following Considerations,

1. THAT the foundation of this Relation, is Natural Generation. For it is by virtue of this that it is brought about, and that which makes these to be Father and Mother, and those to be their Children, is because those were begotion and born of these; so that this Natural Relation eatends no further, or cannot be brought about in any other way; nor is it in the choice of Men, on either hand, to put off this Relation each to other, whilst both the terms of it do exist; this therefore is fully expre • t in, Pr •• . 23.22, 25.

2. THAT hence there is a p • cali • r Love Naturally deriving from Parents to their Children. There is a love to all Men, which is required of us, and without it we can discharge no Duty to them aright; hence it is the Sum of all Obedience. Rom. 13 9, 10. Love is the fuisilling of the Law. But the Love of Parents to their Children is such as admits not of suitable words to express it, it being so intense and influential: so that God himself is pleased to resemble His Love to His Children by this, there being no Comparison that better resembleth it, Isal. 103. 13. Isai. 49.15.

3. THAT from this Generation there flows a Natural right of Government unto Parents over their Children. This very thing gives them a claim to it, according to the Dictates of right reason. And on this account the Heathen Moralists were wont to place the reverencing of Parents, next to the worshipping of the Deity in their Natural Theology; accounting these two to be the prime and most radiant dictates of Men's Consciences, being written with Sunbeams in their hearts. So that as God challengeth Service from Men by the right of Creation, Psal. 100.1, 2 Deus. 32.6. In like manner the Duty of Obedience to Parents, is inculcated from their being so, Prov. 31.2. Yea God himself argueth with His People from this comparison, Mal. 1.6. A son bonoureth his Father, and a servant his Master; if then I be Father, where is mine bonow?

4. THAT from the consideration of both these jointly, there ariseth a double sort of Duty, which Parents owe to their Children, viz. the Provision which they are to make for them, and the Government which they are to exercise over them. And to these two may all the several Duties of Parents in that Relation be reduced, of which we may take a brief account:

• [1.] IT is the Duty of Parents to make Provision for their Co • dren. And for this it is, that God hath put those Natural Affections into them, which may prompt them so to do; that they may with more delight, discharge the Obligation lying upon them on this Account: And not to do it, is worse than brutish; hence that Complaint, Lam. 4.3. Even the sea monsters draw cut the breast, they give such to their young ones; the daughter of my people is become cruel, like the ostriches in the w • lderness. And this Care is to be used for them, both with respect to their Outward and Inward Man: Their Bodies and Seals beling unto this Charge incumbent on them

  (1.) WITH respect to their Bodies on outward Man: And the principal Duties here are,

  • 1. IN their Infancy tenderly to sourish them, till they are capable of provinding for the •• selves. Children are in their Minority altogether uncap • ble of looking after themselves: There are no other sorts of Creatures equally shiftless, so that they must needs perish without a Compassionate looking after; and for this God hath given Parents in Charge to do all the Offices of Love to them: We read, 1 Tim. 5.8. But if any provide not for his own, and specially for those of his won house, be hath demed the faith, and is worse them an infidel. They are to carry them in their Arms, lay them in their Bosom, supply them with suitable Food and Raiment, watch to defend them from Mischief; and to take care that they may want nothing for their supply of Food or Raiment, according to their Ability; and all this with greatest tenderness; 1 Thes. 2.7.
  • 2. AS soon as may be, to take care for their bringing up, to be fit to Live in the World when Adult Children are not always to hang on their Mothers Breasts, and be nourished from their Father's Table, but to be useful for their Own and the Public Good; as those who may in time be Parents, and have a like Charge. And it is a great Duty on Parents to see that they be fitted for this, that when they come to be for themselves, they may not be a Burden, but a Blessing to the Places they are in. For this reason early Endeavors are to be used with them: It is a Rule, Prov. 22.6. Train up a child in the way be should go: and when he is old 〈◊〉 will not depart from it. And the sooner this is done, the more likely are they to do it well, and much evil will be prevented. Whatsoever therefore is fit and needful to prepare them for some Calling, is first and early to be taken care for; and the least that can be is to see that they be taught to Read and Wirte, before such Time as they are of Age to be put out to a particular Calling, without which they cannot well engage in any; and when they are so prepared, to provide some honest Occupation for them, which they may be Instructed in, that so they may have a Calling to Live on, without which none can Live honestly: And because there are many Callings of Use for Mankind, some 〈◊〉 Liberal, others more Servile; but all Commendable in themselves; someone is to be chosen for them, which may best suit to their Ge ••••• , and the Post they bear among Men. And 〈◊〉 Parents are prudently to observe the Inclination of their Children, and consider their Capacity; yet they ought to have an over-ruling influent in this Affair: However, no Child is to be brought up without some Employment, by which he may be Serviceable; for the Law faith 2 Thes. 〈◊〉 . 10. That if any would not work, ••• there should be •• t.
  • 3. WHILST they are under their Wing, and at their Providing, to allow them according 〈◊〉 their Rank & Ability. These Two must •••• gether; for God's Providence is to be observed and comported withal: Tho Parents have a right to dispose of, yet Children have a right in their Estates, whereof God hath made Parents the Stewards; and their Allowances to 〈◊〉 Children, ought to be ordered with Dise ••••• Now God's Providence hath set Men in divers Stations among Men, and hath variously di •• ributed of the things of this Life: And as it is a Sin and Folly for Men to live above their Ability, whatsoever Place they bear; so it is a Duty to bring up Children suitably to their Rank, provided they keep within the co ••••• of their Ability; and for this end, they 〈◊〉 to keep a due Medium between sordid Pea •• ousness, and profuse Lavishness: And this 〈◊〉 in specially to be used by Parents in laying 〈◊〉 according to their Ability, for the good E ••• tion of their Children, that they need not 〈◊〉 it, by reason of their Covetousness.
  • 4. THE allowing of them a suitable Portion of their Estates. It is the Duty of Parents 〈◊〉 lay up for their Children, 1 Cor. 12.14. And though' God orders this as He pleaseth, and it is the Duty of Parents, to take care that they lay up nothing for their Posterity, but what is honestly gotten, left they provide a Curse for them, and not a Blessing. Nevertheless, Parents ought by Frugality and Prudence, to lay by a Part of what they Gain, for their Children; and distribute it to them according as there is Occasion: More particularly, when they dispose them in Marriage, that they may have something to begin upon: And when they come to D •• , by disposing by Will, 2 due Proportion to everyone of them, who have not before had it set of to them; nor ought they to show Partiality, much less to Disinherit any, upon any light occasion.

  (2.) WITH respect to their Souls or inward Man. And this should be the main Care, 〈◊〉 the other ought not to be neglected; not can their Love be regular, if they take up with the Former, and neglect This. And the Things that are mainly here to be observed are,

  • 1. TO take care that they be Baptized in their Infaney. Baptism is a Seal of Initiation in the Covenant of Grace, and though' it be an External Seal, and the Efficacy of it d • p • nds upon the free Grace of God; yet it is the Duty of Parents to seek this for their Children, because God hath required it; and hereby they are openly ••••• ted to God, and brought under the Duties 〈◊〉 Privileges of the New-Covenant: We are 〈◊〉 that Baptism comes in the room of Cir •••• sion, Col. 2.11, 12. In whom also ye are ••••• sed with the circumcision made without 〈◊〉 , in putting off the body of the sins of the 〈◊〉 by the circumcision of Christ: B • ried with 〈…〉 baptis •• , wherein also you are risen with 〈◊〉 •• rough the faith of the operation of God, 〈◊〉 raised him from the d •• d. And we find 〈◊〉 God's injunction was for th •• , in Gen. 〈…〉 . And the uncircumcised man child whose 〈◊〉 his fore-skin is not circumcised, that soul 〈…〉 out off from his people: • e hath broken 〈…〉 .
  • 〈◊〉 be early instructing them in the ways 〈◊〉 and counseling them about the Affairs 〈◊〉 Souls. And in nothing can they more 〈◊〉 true Love to them; and all their 〈◊〉 their Outward Man is little in come •••• of this, and insignificant without it; so 〈◊〉 that, Matth. 16.26. For what is a man 〈◊〉 if he shall gain the whose world, and lose 〈◊〉 soul? or what shall a man give in ex •••• 〈◊〉 his soul? Children are born with •••• 〈◊〉 of the knowledge of the true Reli •••• them; yea filled with corrupt Princi ••• • rror, Ignocance, and Enmity: Parents 〈◊〉 ought to begin betimes to instill into 〈◊〉 knowledge of the Truths of the word 〈◊〉 , and tell them their natural miserable 〈◊〉 and use earnest •• deavours to persuade 〈◊〉 seek God early, that if possible they 〈◊〉 Converted to God in their Infancy: 〈◊〉 , 2 Tim. 3.15. And that from a child 〈◊〉 known the holy scriptural, which are able 〈◊〉 thee wise unto salvation. And doubt ••••• was by the careful Instruction of his 〈◊〉 : Hence that, Chap. 1.5. When I call 〈◊〉 •• brance the unfeigned faith that is in thee, 〈◊〉 first in thy grandmother Lois, and ••• there En • ice; and I am persuaded that in 〈◊〉 . And herein Parents ought to suit 〈◊〉 Instructions to the Capacity of their Chil •••• , 1 Cor. 3.1, 2. And this is to be done 〈◊〉 suitable Occasions; see, Prov. 4. begin. •• AREFULLY. to set before them a good 〈◊〉 , both in Words & Carriages. Exam •• have a gre •• influence upon Men, especi •• of such whom they have a particular respect 〈◊〉 And Children in their Minority, ordina •• observe none more than their Parents, and 〈◊〉 • ily learn of their ways: And though' it is 〈◊〉 , that they will more readily learn Sin than 〈◊〉 , it being that which the Corrupt Na •••• by • sseth them to 〈◊〉 yet God ordinarily bless ••• this cautiousness to good Effect; and Pa •••• will have Peace in this at last, whatsoever the ovent be.
  • 4. To be ever Commending them to God, by ••• ssant and importunate Prayer. This should 〈◊〉 all their other Endeavors with and for 〈◊〉 , inasmuch as the Success entirely depends 〈◊〉 the Blessing of God for them, which they • ught thus to commend to him: They should Pray with them on this account; and endeavor to let them see how deeply their Souls are concerned for them, as well as thus set them a good Pattern of Prayer, 〈◊〉 in their secret Applications to Heaven, to carry them to God, and with greatest wrestlings to strive for a Blessing on the ••• ; to be often Praying for everyone of them, and saying to God as Abraba •• , Gen. 17.18. O that Isb •••• l might live before thee! And such ought to be their solicitude on this act •••• , that whatsoever slip their mind in particular, yet this may be never forgotten that God would Bless their Children, and derive the Everlasting Blessings of the Covenant to them, according to the Pr •• tiss, Psal. 103.17, 18. But the mercy of the Lord is from everlasting to everlasting upon them that fear him; and his righteousness unto children's children: To such us keep his covenant; and to these that remember his commandments to do them.

• [2.] It is the Duty of Parents to exercise 〈◊〉 Parental Government over their Children: That God hath committed such a Government to them, and requires it of their; the Scripture abundantly testis • es: Nay, the very Light of Nature discovers it, and their Necessity caste for it: And this is distinct both from Civil and Ecclesiastical Government, though' there be a resemblance between them. That this Government is not Despotical or Arbitrary is certain; for though' they are more lest at liberty to exercise their Prudence i • the Adramistration of it; yet there are Limits set to it in the wood of God, and Rules laid down, which prescribe the Doctor of it, in 〈◊〉 Compast whereof they are to contain themselves. And here let us observe, that this Government peculiarly respects their Non-age, or the time wherein they are not come to govern themselves, and set up Families of their own, though' th • n also they are to exercise a suitable Parental Authority in some Case • ; And here two general Rudes may be offered,
  • (1.) THEY ought to maintain their Authority, by avoiding the en • treams of Rigour & Indulgence. As Children are not for be treated either a • Brutes or Slaves, so neither with over fondness, and letting them enjoy their Wills in everything: hence that Rule given Eph. 6.4. Father • provoke not your Children to 〈◊〉 . They are so to Love them, 〈◊〉 to let them know their Place; and so also to Ra •• them, as to let them know their Paternal Affection to them. They m • st be neither 〈◊〉 Familiar with them, lest they despise their Authority, and wrest 〈◊〉 from them; nor too much Estrange themselves from them, lest they be discouraged; and think themselves Disregarded: And great Discretion 〈◊〉 here to be used, according to th •• s divers Tempers and Dispositions.
  • (2.) THEY ought 〈…〉 their •••••• meant according to the Age and Capacity of their Children. There in a Childish Age, in which they are not arrived at the use of their Reason with Discretion, which afterwards they arrive to, and they are to be Governed accordingly: This is plainly intimated in Gal. 4. beg. And indeed they will never be so fit to Govern their Children, if they be not taught to obey their Parents. There is Instruction which is accommodated to their rational Powers, and Correction which is to be applied to their Senses; and there is great Prudence here to be used. Correction is never to be administered without Instruction, for then it will likely lose the End of it. Hence the Hebrew and Greek Language have one and the same Word for both, both being designed for Reformation. Correction is not ordinarily to be used, when Conviction by reproof, will as well obtain the End. Horses, Asles, and Pools, are the proper subjects of such Discipline, Prov. 26.3. Though in some Notorious faults it is to be applied, for the warning of other Children to take heed to themselves. Instruction is oftener to be applied than Correction. It must not be always a Word and a Blow: Nor may Correction be administered in a Passion, but with a • n Meek and Sedate Spirit, that they may be made to read Love in it, and know that it is done for their good, and upon necessity. As therefore they grow up to a Capacity, they are to be treated more with reason, unless they remain fools and incorrigible, without Severity.

NOW the things in which Parents are more particularly; to exercise their Authority over their Children, whilst they are under their Watch, are such as these,

1. THEY are to regulate them in their Works and Recreations. They are to be fitted for, and brought up to some-Calling, that they may be useful in their Generation; and yet there are Recreations, to be allowed them for Diversions. Hence that is promised as a blessing, Zech. 8.5. And the streets of the city shall be full of boys and girls playing in the streets thereof. But Children have no descretion to order themselves in this regard, and therefore are to have their Parents order in it; and that there are so many Children brought up in Idleness, and spend their whole time in Play, is the Parents fault, and a neglect of the Authority which God hath vested them withal. They are to set them their business, and see that they attend it; whether in attending Schools for their Instruction, or applying themselves to labor, when fit for in; or in putting them out to such Callings, as they judge most convenient for them; this is implied in, Prov. 23.6.

2. THEY ought to compel them to keep Family Order. There must be Orders in every Family, where there are Parents and Children, else God will be dishonored by them: and no Child in a Family, of what Age soever, is to think himself discharged from them. One such Person in a Family, will put all into about 〈◊〉 themselves ought therefore to be exemplary to their Children in this, else they will teach them disorder. There are seasons for the Worship of God, seasons for Meats, seasons for Natural Rest, and preparing themselves for it. And Parents ought not to indulge their Children in a practical neglect of these; but to appoint the Ordinary seasons for these things, and use their Authority over their Children for complying there-with-all.

3. THEY ought to exercise Authority 〈◊〉 them, in regard to their Company. As M ••• s Nature inclines him to be Sociable, so the Connate Corruption in fallen Man, disposeth him to evil Society; and Children, early discover the Naughtiness of their hearts in this regard, by associating themselves, with such as are 〈◊〉 , and are apt, very uneasily to submit themselves to be under restraint in this regard: But as Parents have an Authority, so in nothing can th •• more express their Love to their Children, 〈◊〉 in using it to lay a restraint upon them. We read, Prov. 13.20. He that walketh with wise men, shall be wise: but a companion of f •• ds shall be destroyed. How watchful therefore •• ght they to be in this regard? Hence the 〈◊〉 Charge given to a Son, Prov. 1.10. My se •• , 〈◊〉 sinners entice thee, consent thou not. And 23.19, 20. Hear thou, my son, and be wise, and g •• de thine heart in the way. Be not amongst ration caters of flesh. And as these Instructions are given with Authority, so that Authority is to be used in Prosecution of them.

4. THEY should also govern them in their Attendance upon the Publi • k Ordinances of Worship. As their principal Care ought to be 〈◊〉 their Souls; so, because God hath ordained the Ordinances of His House, to be the ord ••••• Means of Salvation, it is their Duty to Com •••• them, and see that they are Obeyed in this ••• ter. Hence that, Gen. 18.19. For I know 〈◊〉 that he will command his Children and his •••• hold after him, and they shall keep the way of the Lord. And here, as they are to see that 〈◊〉 do attend, and not keep from the Ordinances, (for which reason, it is most convenient, but they frequent the same Assembly with 〈◊〉 Parents, especially till they come to be a • Descretion to make a wise Choise for themsel ••• ,) so they ought carefully to restain them, 〈◊〉 such Assemblies, where Heretical Doctrines are taught, of Superstitious Worship is prac •••• , that so they may not imbibe those 〈◊〉 in their Youth, which will be hard to e • a ••• afterwards.

5. THEY ought to exercise a prudent Authority in the disposal of them in Marriage. This is the most Momentous Change, that 〈◊〉 Persons in their whole Lives: And t ••• •• rents have right in the Ordering of it, the 〈◊〉 Moral Heathen were persuaded, by the 〈◊〉 of Nature. The care of Abraham, and of 〈◊〉 and Rebecca upon this account, are commended to us in the Word of God, for our Imitation: And though' neither Reason nor Religion' 〈◊〉 Parents to put a force on their Children 〈◊〉 matter, inasmuch as they cannot put 〈◊〉 Affection into their Children, without wi ••• that Relation will not be an Happiness, but a Misery; yet their Advice and Direction is to be used, and their Consent is to be had ordinarily, except by their fordid and brutish Carriage, they necessitate their Children to seek redress from higher Powers. And more peculiarly are •• ey to exert this Authority in forbidding, and as much as in them lies preventing, their being unequally yoked with Persons that are of another Religion. There were therefore a Moral Reason in that Law given by Moses, Deut. 7.3, 4. •• nber shall th • s make Marri • ges with them; by Daughter th •• shall not give unto his Son, •• r his Daughter shall th •• take unto thy Son. For they will turn away thy Son from following 〈◊〉 , that they may serve other gods: so will the • ger of the Lord be kindled against you, and de •• oy thee soulden y • . And toone of the fore-cited 〈◊〉 , may be reduced, whatever particular Per ••• are given in the word of God, on this ac •••• .

USE. AND to quicken Parerts to these Du •••• , Let us consider that God requires it of our hands, and will call us to an account for the Children so put under our Charge: Their well •••• g in this World, and another, hath no tittle ••• ern in it: and our own Comfort or Sorrow in th •• . God is wont ordinarily to bless faith •• ness in this regard with good success, and we •• y hope to live in them honourably when we are gree, and to meet them again with Joy, in the Great Day.

SERMON CLXXVII.

II. THERE is an Henour which Children do one to their Parents, which God re ••••• of them, and the bonds of Nature do ob ••• them to pay. And the same reasons that p •• e and confirm the Superiority of Parents, ••• lie ratify the Duty of Subjection lying up •• Children, and that because the Reason of the Dukes is founded in the Relation, and therefore they 〈◊〉 adapted to it. Now the Duties of Ho •••• the from Children to their Parents, will one under Two general Heads, viz.

• 1. A due ••• ection to their Authority.
• 2. Affording 〈◊〉 needful Succor in their Necessity. And to on of these are all the particular Duties to be aswed.

[1.] A due Subjection to their Authority. That 〈◊〉 have an Authority over their Children, 〈◊〉 •• served in the former, and if these are not ••• y Subjection thereto, that would be in vain and strustrated. Now the general and compre •• sive Duty here is, that they yield Obedience 〈◊〉 their Lawful Commands. And here it may be inquired,

Q. HOW far Children are bound to Obey the C ••• unds of their Parents?

AND this nextly concerns Active Obedience, by performing of the things so Commanded 〈◊〉 . As to that which is Passive, it will be •• ken of afterwards. Here then we may take •• s;e Assertions;

1. THAT the Authority of Parents over their Children is Limited. It is so by the Command of God, who hath not left them a boundless Au •••• ity; but hath told them how they shall, and 〈◊〉 they shall not exercise th • ir power over them, Eph. 6.4. And ye Fathers, proroke not your Children to wrath: but bring them up in •••••• tion of the Lord. Yea, they themselves are accountable to the Civil Powers for their inju • ing their Children; and in some cases to repair to them, for Justice against Rebellious and Contumacious Children, as God appointed in Israel: and every well ordered Government allows unto Children a relief against the Unreasonable Treatments of Unnatural Parents.

2. THAT God hath a Supreme Power over both Parents and Children. They are equally under His Government, & obliged to Obey His Commands; He having and using Authority to prescribe Duties, and give Laws to them. Though the reason of the Authority of Parents, and Subjection of Children, is laid in the Relation itself, yet God himself is the Law-giver unto both; and He alone is the absolute Sovereign over the whole Creation. Tho' Parents have a Command over their Children, yet God Commands them b • th, and one as well as the other, is to seek the Law at His Mouth.

3. THAT bence Children are bound equally with their Parents to Obey God, and must be called to an Account before Him for it. They labor of a mistake, who think that God hath so subjected Children to their Parents, that they are not to inquire further into their Duty, than the Pleasure of their Parents; and that if these lay any sinful Commands on their Children, they are without further enquiry to perform them; and that not They, but only their Parents are accountable to God for it; as if these and not the other, were guilty of sin. For though' Men in Authority, are partakers in other Men's sins, by Commanding them to do that which God hath forbidden; yet they bring guilt upon themselves by compliance with such Commands: for every person is firstly subject to the Law of God, and by virtue of that Law is subject to his Superiors, and must be called to give an Account of all his Actions to God, Rom. 14.12. And if they be not careful to Obey God, they will never Obey their Parents from a right Principle. Hence that, Eph. 6.1. Children, obey your Parents in the Lord: for this is right. The meaning whereof is not only because God hath Commanded, but also it sets bounds to the Obedience, and hence that in, Col. 3.20. Children, obey your Parents in all things: for this is well pleasing unto the Lord. Is thus to be limited, viz. All things which God requires.

CHILDREN therefore, as they grow capable, ought to know what is their Duty in all things. There are other Commands besides the Fifth, and they are given Universally, and all Men are bound by them, without any respect to the Ordere that God hath placed Men in. Thou shall not, &c. is an Injunction upon every Individual person. And altho' Children in their Insant, and Ignorant Age, depend much upon their Parents Instruction to teach them what is Duty, and what is Sin; and it will be an horrible Crime in Parents, that neglect so to Instruct t • em: yet every Child hath in him a Natural Comscience, and besides the common Principles which are engraven on it, there are advantages of acquainting themselves with the Will of God, and it is their Duty to inform themselves by them; and it is his Commendation, 2 Tim 3.15 And that form a ••• 'd thou • ast known the holy Scriptures. Children have Souls to save or lose as well as Par • nts, and thereof • re should acquaint themselves with the way of Salvation, how else should they live and please God.

5. THIS rightly informed Conference, is to govern their O • edience to their Parents Commards. For Man is a Cause by Counsel, and the Word of God is the Rule to direct his Counsel in all that he doth, and he may not lawfully do anything that is contrary to it, so far as he is, or may be informed by it. And though' Children ought to learn of their Parents, yet when they have learned, th • y ought to practice accordingly, else in Obeying their Parents, they disobey God: and from these Premises, we may gather these few Conclutions,

• 1. IF Parents Command their Children that which is c • ntrary to the Divine Precept, they are • ound with Modesty to r • fuse Obedience. I say with Modesty, for though' they may not dare to do the thing; yet they ought to carry themselves as Children, who bear an high respect to their Parents, and make it appear, that it is not from a contempt of them, but from an awe of God, that they with-hold their Active Obedience: However, that is a plea to be made against all the unlawful Commands of any Super • our in the World, in whatsoever he is placed. Act. 5.29. We ought to obey God rather than man. And doubtless, where God's and Men's Commands do interfere, God must be obeyned. For no Authority upon Earth can po •••• bly make void any one of God's Commands, for He is the One Law-giver.
• 2. THET ought • o Obey them in all that is Just and Good. When their Commands are according to the Word of God, they ought to believe, that now God Commands them by their Parents, and therefore they ought not to do it as of constraint, but with a willing Mind, and with all Alarity. For no Obedience but what is voluntary, is acceptable to God Hence that Commendation, Phil. 2.22. As a Sen with the Father, • e hath served with me in the Gospel. For Children to do what they are bidden is better than to refuse; but to do it with reluctancy, and tokens of displeasure, and murmuring is unworthy of the Relation. Children should study thus to please them, and take the greatest content, when they find their Obedience to give content to their Parents. Nor ought they to be displeased, because their Lusts are crossed, and finful Courses checked by such Commands; but on the other hand to Thank God for such Parents, as carefully use their Authority, to keep them from the path of the destroyer.
• 3. IN things that are not in themselves Sins, n • r in their Circumstances, they ought to Obey without disputing, so long as they are under their Parents Care & Charge. Doubtless when they come to be for themselve, they have a liberty to use their own Prudence in ordering their Affairs, though' with a due deference to the Advice of their Parents; but as long as under their Wing, their lawful Commands are to be complied withal. As to their Duty in thi ••• indifferent, I d • bate not, till Men are agre •• what these things are: But if by them is in • tended such things as are in themselves n •• there Sins not Dustes, but may be either one 〈◊〉 other, according to Circumstances; doub •• ess Parents Commands will make them a D • ty in Children, who are not at their own disp ••••• ; unless if be evident that in the Circumstan •• , God would be dis • onour • d and disobey •• . And though' it may be lawful for Children who have disoretior, • umbly and submits vely 〈◊〉 plead with their Parents about the inconvenience apparent in the thing, yet withal to • e • ily a readiness to acknowledge Parental ••• thority, if they persist in their pleasure: And doubtless this is comprehended in the 〈◊〉 things directed in, Col. 3.20.
• 4. WHEN they are Marrited, though' they o •• a reverence to their Parents, yet they are 〈◊〉 at their own dispose. They now set up 〈◊〉 themselves, and make a distinct Family, whereof they have the charge upon them; and 〈◊〉 not under such Servitude as before: Nevertheless there are things in which they ought •• testify a due regard to their Parents, and that not only in respect of the sol • mn Instructions given them to fear God, but in other things if greater liberty. It is therefore a commendation that God gives the Re ••• hites, That they Obey • d their Father in a matter which otherwise had not obliged them, Jer. 35.35, 16.
• 5. IN the discharge of Public Trust they 〈◊〉 bound t • the Late. Children are sometime called to Civil or Ecclesiastical Offices, during their Parents Lives; and though this doth not discharge them from a Reverential respect to them, (on which account Sol • mon is commended for this to his Mother, 1 Kings 2.19. And if they are capable of giving them light 〈◊〉 their Duty, it is very proper for them to consult with them, and take their advice, so f • t as is for their help,) yet they are not to o •• y them in anything, which is contrary to the Rule of their administration, not to avoid the doing of that which is right, for fear of displeasing them. It is therefore charged on • • azia • , as his Sin, 2 Ch • on. 22.3. His 〈◊〉 was his Couns ••• our to do wickedly.

BUT we may proceed to the more particular Duties incumbent on Children, du • ing their Minority, to testify their Subjection to their Parents in; and these are more especially,

(1.) AN endeavor to get and keep a deep impression upon their hearts, of the Just & Right Authority of their Parents over them. All Obedience to God must proceed from a right Principle; now the Principle of this Obedience, is because they are their Parents: And this is ••• s • v • y them against whatsoever Corruption in them might improve to weaken their Obedience to them. The word, Thy Father, and thy Mother, must carry weight in it, to over balance other things: Nor should anything that cannot remove this Relation subvert their Obedience. Tho' they are poor in the World, and cannot do so much for them as others can for theirs, though' they are of mean Port in the World, and are poslibly despised by their Neighbors among whom they live: though' they are ••• se, and do not carry it so obliging to their Children as becomes the love of such a Relation: • ay, though' they are wicked & fear not God, but had in their lives; when it should humble 〈◊〉 , yet they are to remember, that God hath ••• o them their Parents, and given them Authority over them. And this Relation is o • 〈◊〉 , and the Obligation as forcible, on such 〈◊〉 Parents are the Poorest and most Igno •••• if they were the greatest Princes on Earth.

(2) FROM this Principle they must carefully empty with such things as these: viz.

1. THEY must hearken to their Counsels which 〈…〉 . True, if they advise them to do a 〈◊〉 thing, they are to avoid it, as before; 〈◊〉 if they tell them their Duty, and call upon them to attend it, or warn them against anything that is evil, and charge them to abstain 〈◊〉 it, not only are they to comply with it, ••• se it is in itself just and right; but the Au ••••• which it comes withal, ought to bear up •• them, and have a deep impression on their 〈◊〉 . There is therefore Emphasis in that, Prov. 4.1. Hear, ye Children, the Instruction of •••• er. And 31.1. The prophecy that his Mother 〈◊〉 him. To remember, this I had from my 〈◊〉 and Mother, who loved me, and sought 〈◊〉 good, and shall I not be careful to obey it? So 〈◊〉 , Prov. 4.3, 4.

2. TO receive their Rebukes with great Sub ••••• . Children are too apt to forget themselves, and do things that are worthy of a re •••• . And Parents, who love their Souls, cannot but chide them for it, tell them of their fault, 〈◊〉 them how they have Sinned against God, 〈◊〉 their own Souls, grieved them, and accor •••• lie to discover their just displeasure at them: Now it is the Duty of such to bear them Pati •• lie, and not reply upon them; though' if inno ••• , they may meekly plead it, and Parents •• ght to hearken to them, for they ought to do 〈◊〉 their very Slaves. Joh 21.13, 14. Yea they •••• ld take reproofs kindly, and take warning by them, and be more heedful, to themselves for the time forward, not to displease or grieve them; nay to be Thankful to God for the faith ••• ness of their Parents.

3. TO receive their Corrections, with an Obe ••• tial Prome and Carriage. Children are not to think that their Parents hate them, because they Correct them for their faults, but ascribe it to their tender love to, and care for them, and to prevent a greater evil from befalling them: • nd the Parents ought so prudently to manage 〈◊〉 to leave sufficient Conviction of this love, in the manner of it; yet Children ought not to 〈◊〉 against their Parents in it, though' they may think themselves innocent, or that they use over severe discipline to them, but to use Obedience to them in the thing, though' they use great Arbi ••• iness in it. Hence that, Heb. 9.12. We have 〈◊〉 Fathers of our flesh, who corrected us after their own pleasure, and we gave them reverence.

4. THEY should study to please, and fear to offend them. That there is a Fear included in this Honor, is evident by, Lev. 10.3. Ye shall fear every man his Mother and his Father. And without this reverential fear, it is not possible that Children should discharge the Duties they owe to their Parents; there is therefore an high respect they must entertain for them; and accordingly account it their interest to give them content, as far as may be, and no small infelicity to have them displeased at them at all, much more by their sinful provocation, or doing anything which they know will be grievous to them: So that though' they think such a thing lawful in itself, yet if it will provoke them, they are to deny their own desires in it, when they are under no Obligation of Duty to do it. And if they know that they have grieved them at any time, they should seek all lawful courses, to obtain their reconciliation.

5. THEY ought to depend on them to be directed in their Employment of their Time, and Manner of O •• upying themselves in it. Children are not to come and go, and do as they please, but to take their direction from their Parents about it; and therefore they are to do nothing of Weight, but by their advice and direction; and accordingly to ask it of them, and be always ready to give them a true Account of what they have done; and if they have a desire to any lawful liberty or diversion, to ask their leave, and restrain themselves to their Approbation, and not exceed the limits which they set them. Christ himself paid such subjection to his Parents, though' one of them was but supposed to be so, Luk. 2.51.

6. THEY ought to be content with the Supports, which their Parents are capable of Allowing them. They must adore the Governing Providence of God, and be satisfied to Live accordingly: And though' they cannot do for them as others who abound more, yet, to accept thankfully of their love and kindness in that little which they do cheerfully allow them out of what they have: yea, to think their Parents better know what is convenient for them, than they themselves do.

7. THEY ought to hide their Parents Infirmities, and not to despise them, on account thereof, or reproach them for them. And that whether Natural Infirmities, or Sinful, or those that grow upon them by the decays that accompany Old Age; and all these are included in that, Prov. 23.22. Hearken unto thy Father that begat thee, and despise not thy Mother when she is old.

8. THEY ought to take their Advice and Consens, in changing their Condition by Marrioge. I need say no more in this matter, than, if Parents have an Authoritative influence into this Affair, which was formerly proved, then Children must needs owe their Obedience in it. We have therefore that put as one brand upon Esau, to augment his ill Character, Gen 26.34, 35. He took to wife Judith the Daughter of Beeri the Hittite, and Bashemath the Daughter of Elon the Hittite: Which were to grief of mind unto Isace and to Rebekah.

[2.] THE other thing in which Children are to Homer their Parents, is, by A • sording them needful •••• ars in their Necessary. It is here sapposed that Parents may in Providence be reduced to such Necessity; and it is very frequently so, especially with such 〈◊〉 Live to Old Age, and past their Labor. And here these things are observable,

• 1. CHILDREN ought to get their • earts •••• lie poss • ssed, with the great Obligations they are under to • i • ir Parents. And here, besides that they were the Instruments of their Being, which is a Natural tie; all the care, pains, patience, labor and expense laid out upon them, ought to be thought of by them; and leave Conviction on them, that they can • eres sufficiently compensate it to them, not do anything too much to testify their gratitude to them. And very often, there is this particularly to consider, viz. That Parents have been Necessitated to Labor hard, and lay our their Earnings for the Support & Education of their Children, till they were capable of doing Service for their own Support. Now this leaves matter of Conviction on Children, that it is a due debt which they owe to them to retaliate when they are become helpless to themselves. And hence,
• 2. IN General, it is the Duty of Children, to take care of their Parents, to their Ability, that they be not a Public Charge. And it is a dishonor that they do to them, if, when they are able to do it for them, they turn them over to the Alms of the People: And this is manifestly intended in 1 Tim. 5.3, 4. Honor widows that are • idows indeed. But if any widow have children or nephews, let them learn •• est to she • piety at home, and to requite their Parents: for that is good and acceptable before God. v. 16. If any manor woman that •• lieveth, have widows, let them believe them, and let not the Church be charged; that it may relieve them that are widows indeed. And he mentions the Church, because in Times of Persecution, Christians were often Out-lawed; whereas the support of the Indigent & Impotent, belongs not properly & ordinarily, to the Ecclesiastical, but Civil Constitution: however it tells us, that none is to be reckoned Indigent of common Support, that hath Children or Grand-Children, that are able to relieve him.
• 3. MORE Particularly there are two things, in which this care is to be everted by them,

  1. DURING their Abode with them, in a cheerful laying out their labor & endeavor, that their Lives may be comfortable. Children that have been the Charge of their Parents, to bring them up to be capable of doing something, should not presently, in hope of doing better for themselves, desert their helpless Parents, as thinking it now time to look to themselves, and let them shift as they can: they ought not to now to leave them so long as they stand in need of them, till such time as they are called by God's Providence to set up Families of their own; but think their labor & earnings well laid out, if their Parents Lives may be made any way comfortable by it; and more Credibly than if it were expended for the adorning of their own Bodies with Super •• u • ies.

  2. WHEN they are gave Atrial, and 〈◊〉 Fami • ies by themsel •• , they are still as 〈◊〉 care of them, according to their Abi • i • ies 〈◊〉 are not to throw of the care of them, 〈◊〉 pretence of a Charge of their own. It is 〈◊〉 that every Man's own business is to ste ••• welfare of his own Family, but still, it 〈◊〉 great Obligation, not to forsake their Ag ••• Poor Parents; and therefore according 〈◊〉 Portion of the World, which God 〈…〉 to make them sharers of it; yea, to de • y 〈◊〉 selves and theirs of many convem •••• , 〈◊〉 than their own Parents should suffer-s •• 〈◊〉 Eminent is the E •••• ple of Joseph, in pro ••••• honourably for his good and 〈◊〉 Fathe • 〈◊〉 time of great straits; and no less co ••••• that of R ••• , in l • b ••• ring to Support 〈…〉 there-in-law, who was past her labor, and 〈◊〉 Poverty. And the Providence of 〈…〉 very fren •••• tly in this World req ••• ed 〈…〉 der care of such Children, to observation, 〈◊〉 peculiarly in this tenderne •• to be • hew • i • 〈◊〉 time of Sickness, by s •• ing that they 〈…〉 there for d • e tendance, or any other 〈…〉 their Condition cells for; and re ••• lie be •••• with their Infirmiti •• , and st • dio •• lie av •••• anything, which may any way grieve them, 〈◊〉 also to take care for their decent Burial, 〈◊〉 ding to their Condition and Ability. Th •••• the Principal 〈◊〉 , to which Children •• 〈◊〉 are referred.

USE. AND let Children be • ereby 〈◊〉 r •• shed of their Duty, and advised to be 〈◊〉 in the practice of it, and humbled 〈…〉 Conviction of their many short comings 〈…〉 Remember, this is the way to please God, 〈◊〉 3.20. And what greater & more fore ••• 〈◊〉 g • men • can be used with such as do 〈◊〉 that it is our happiness to please God? 〈…〉 the other hand, the neglect of paying them 〈◊〉 Honor, and •••• ing contempt upon them, 〈◊〉 by Disobedience, or by Neglecting of them, 〈◊〉 highly displease God, and provoke His holy •• ger, to pour out signal Effects of his wroth 〈◊〉 them. Hence that, Prov. 30.17. The • yt 〈◊〉 mocketh as his Father, and desp • seth to 〈◊〉 his Moth • the ravens of the •• lley shall pick 〈◊〉 out, and the young raglet shall 〈◊〉 it. 〈…〉 member, you that are Children, either are, 〈◊〉 may be Parents; and God is wont very 〈◊〉 to te • tify his Acceptance or distike of our Carriage to our Parents, by an Answerable C ••••• of our Children to us, which will afford O ••• on of Comfort or Sorrow to us afterwards.

SERMON CLXXVIII.

Secondly. WE have Considered the Or •••• of Superiority, which is purely Nar •• all, viz. of Parents and Children: 〈◊〉 follows that we take an Account of that which is Political: The former is called Natural, because the Relation itself is made by Natural •• neration; whereas these that follow, are not so. For though' the Light of Nature will teach us, that 〈◊〉 there are such Relations, there are answerable Duties belonging to them; as also the necessity at least of some of them, for the well-being of Mankind; and that therefore the Infinitely wise God hath ordained them: Yet the being of these Relations between these and 〈◊〉 Individual Persons is not Natural, but 〈◊〉 , and ariseth partly from the Governing Providence of God, partly from a mutual 〈◊〉 between the Parties themselves: And 〈◊〉 may be distributed either into those that 〈◊〉 Private, and are called, Oeconomical, 〈◊〉 which are more Public, and are by way of Specialty called Political. A brief Account of 〈◊〉 of these may suffice.

• . THE Oeconomical is that which belongs to the Constitution of Private Families; which are 〈◊〉 first foundation of Human Societies, and 〈◊〉 of which all other do arise; and do necessarily re • cire that there be Order in them, without which Mandkind would fall into a Rout. And have are Two Relations to be observed, 1. That which is between Husband & Wife. • That which is between the Master & Ser ••• : And these may be taken up in Order:

[1.] THE Relation is made between Husband & Wise: And I mention this first for 〈◊〉 Reason,

• . BECAUSE this Relation comes n • mest to that which is Natural. For though' not Nature, 〈…〉 Consent, makes these Individual 〈…〉 Correlates in this Order; yet the natural •••• ity of this Relation was founded in the 〈◊〉 and End of Man's Creation. Human Nature was at first confined to one Man, and one 〈◊〉 , by whom it was to be Propagated and •••• lied in it's Individuals, which was the 〈◊〉 why God made a distinction of Sex be •••• there: And to prevent Confusion, God 〈◊〉 the First appointed Marriage, as a necess ••• Medium of it, (plainly intimated in, Gen. • . •• .) And in this He laid a foundation for 〈◊〉 Families, to set up each by themselves; 〈◊〉 one Man was to have but one Wife at 〈◊〉 , nor would ever have had occasion for a 〈◊〉 , if Man's Apostasy had not opened a Door 〈◊〉 Mortality to break in upon him; and this 〈◊〉 Prophet argues from God's making but One, 〈◊〉 . 2.15. So that if this Order be not up ••• , either Mankind must cease, or Mankind 〈◊〉 degenerate into the State and Order of 〈◊〉 , which is altogether disagreeable.

1. THESE are the most Necessary, as well as principal Parts of a Family. I do not say, that there can be no Family without these, the Death of nine of these doth not necessarily dissolve a Family, though' it doth mutilate it; nor is it complete where this Relation is not. It was the first 〈◊〉 of making Families, and had Man considered in his Integrity, it would have been necessary; whereas, whether the other were 〈◊〉 introduced by the Apostasy, may afford 〈◊〉 of consideration.

IN the further Prosecution of the Duties be ••••• these, we are to take Notice, that of all the Orders which are unequals, these do come nearest to an Equality, and in several respects they stand upon even ground. These do make a Pair, which infers so far a Parity: They are in the Word of God called T •• e-bellows, and so are to draw together in the Yoke. Nevertheless, God hath also made an impurity between them, in the Order prescribed in him Word, and for that reason there is a Subordination, and they are ranked among unequals. And from this we may observe some Duties that me mutual or common between them, and others that are proper to each.

(1.) THE Mutual Duties are such as belong to each equally, by virtue of the Covenant Relation they stand under: And are more especially such as these,

• 1. CONJUGAL Love. We formerly considered, that Love being said to be the su • •• ling of the Law, it is in that respect common to every Relation that is placed between Men. Nevertheless this Love is specify'd, according to the Nature of the Order Persons are in; that therefore which belongs to Married Persons is Conjugal Love; which is therein distinguished from that which is due to any other Relation whatsoever. There is also a special Love, which comprehends the whole Duty of the Husband to his Wife, in all the parts of it; and is put in contradistinction to the Submission, which expresseth the whole Duty of the Wife, Col. 3.18, 19. But this Conjugal Love is Mutual, and is the proper Cement of this Relation: And it is enforced from that Conjugal Union, by which they become One Flesh: And though' this Oneness be not Natural, but Voluntary, yet it is the nearest relative Conjunction in the World, and on that account it requires the intimatest Affection; and if it be rightly made, it follows from a Preference that these have, each of other in their hearts, above all the World, on account of this Relation: For which reason it in compared to Love between Christ & his Church, Eph. 5 25, &c. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it —. And the true Comfort which is to be hoped for from this Relation, must derive from this Love, without which it will prove to be, of all the most unhappy.
• 2. A special Care and Tenderness one of another. And this follows from the Love now mentioned, and is indeed the end and use of it: And in this they ought with an holy emulation, to strive which shall outstrip the other. They are to be Helps one to another, and this Helpfulness is equally incumbent on them; and there are many things wherein they are to express this Helpfulness of theirs, which I shall not distinctly insist on. There is a study and care, to please one the other which belongs to them in common: Hence that in 1 Cor. 7.33, 34. They should, so far as may be without sinning against God, endeavor to give each other Content, that they may fortify and preserve Amity and Sweetness in their whole Conversation; remembering that by Marriage they are made inseparable, and cannot without Sin, at least on one side, be put asunder, or depart one from the other. Hence they ought to study each others Tempers, and prudently accommodate themselves thereunto, so as not to irritate the Corruption that is in them; to bear with each others Infirmities, Natural or Sinful, considering themselves as the frail Children of fallen Adam; and making the Allowances which they stand in need of having made to them: To choose the fittest Seasons to Reprove each other, for things which their Love and Duty calls for; and use the greatest meekness in the application of them: Such was that of Abigail to her Churlish Nabal, 1 Sam. 25.36, 37. They should be careful of each others Health: And carry to one another with greatest Tenderness in Time of Sickness, expressing a very peculiar Compassion. They are to be very tender of each others Reputation; not only to bear, but also to cover and not discover anything, which may render them a reproach to others; and this either by silence when it may be kept secret, or by the best and most candid Interpretation, when it cannot otherwise be hidden.
• 3. A Mutual endeavor to promote each others Eternal Salvation. To do all they can to help one another to Heaven; and in nothing can they equally show their best Love. Considering they have but a little while to Converse together in this Life, they should do their utmost to be Instrumental, that they may meet and dwell together in the Kingdom of Glory, where their Love shall be perfect. And for this end, they should be to each others Patterns of Piety, and by their Exemplary Religious Carriages to stir up an holy Emulation between them; to call upon and quicken each other to the Fear of God; and freely to communicates their Experiences, and to be much in Secret Prayer to God for one another, That God would Bless them indeed, and make them partakers in His Love; and Travail in Birth for their Conversion and Salvation: And all this is intimated in that, 1 Cor. 7.16. For what knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?
• 4. A joint Interest in governing the rest of their Family. If God in his Providence hath bestowed on them Children or Servants, they have each of them a share in the government of them; though' there is an inequality in the degree of this Authority, and the Husband is to be acknowledged to hold a Superiority, which the Wife is practically to allow; yet in respect of all others in the Oeconomical Society, she is invested with an Authority over them by God; and her Husband is to allow it to her, and the others are to carry it to her as such: Touching Children, the letter of the Command expresseth it; and it is urged elsewhere with Emphasis, as we formerly observed: And as to Servants, the Metaphorical and Synecdochical usage of the words Father and Mother, heretofore observed, implies it; for though' the Husband be the Head of the Wife, yet she is an Head of the Family.

(2.) LET us proceed to the Duties which are Proper to each of these Correlates, or belong to the Husband as he is Superior, and the Wife as Inferior. That there is such an inequality fixed by the Divine Precept, 〈◊〉 Word of God abundantly testifies; how 〈◊〉 this is augmented by the Apostasy, (as is intimated in Gen. 3.16. And thy desire shall is to thy husband, and be shall rule over thee, 〈◊〉 shall not now inquire; only observe, 〈◊〉 is become more grievous by reason of the Sinful Frame befallen both, which makes 〈◊〉 one Imhperious, and the other Impatient of •• ving any restraint: Nevertheless, this Order was placed from the Creation; and appointed by the Law of special Government, and tha •• fore the Apostle argues it from Reason fetched from the Order of Creation, as well as the Apostasy, 1 Tim. 2.13, 14. For Adam 〈◊〉 first formed then Eve. And Adam was not deceived, but the woman being deceived, was in the transgression. And we are acquainted, that the Reason of the Woman's Creation was the supply of Man's Need and Comfort, Gen. 2.1 • . So that altho' it be Arbitrary, whether this Woman will accept of this Man for her Husband; yet in case she doth so, she in so doing takes him in that Relation which carries such a Superiority in it, and consequently engaged herself to carry it to him as so: For this belongs to the Terms of the Marriage Covenant Let us then take an Account of these severally.

1. THE Husband's Duty as Superior, 〈◊〉 in Scripture called Love, by way of emi •••• and specialty; and therefore the Precept 〈◊〉 on them, is everywhere expressed by 〈◊〉 Term; as Eph 5.25. Col. 3.19. and elsewhere. And for the intenseness of it, it is resemble to the Love of Christ to his Church; and 〈◊〉 is unquestionable, that the Spirit of God 〈◊〉 this word to intimate that he ought to menage all his Authority in all respects, so as 〈◊〉 express the entireness of his Love to her, 〈◊〉 not under pretence of Authority, to 〈◊〉 that she is the nearest Companion that he 〈◊〉 in the World, and is his second Self; so the Apostle argues, Eph. 5.28, 29. So ought 〈…〉 love their wives as their own bodies: be 〈◊〉 loveth his wife loveth himself. For no man ••• yet hated his own flesh; but nourisheth and ••• risheth it, even as the Lord the church. And though' if the Wife finds her Husband not so Kind, as she would Rationally expect, she ought to acknowledge it a fruit of the Apostasy, and bear it as a Consequent of Sin, yet this is no excuse to him. Now from hence there are these Duties more especially belonging to the Husband,

• 1. HE ought to show a singular Tenderness, considering her as the weaker Vessel. Thus be is directed, 1 Pet. 3.7. Women are usually attended with more bodily Infirmities than Man; and peculiarly in breeding, bearing and nursing Children, which draw forth not a little of their sinful Impatience; and a great deal of bearing and forbearing is necessary to be used on the Husband's part; and the rather, because they may read their own Sin in it, and •• ght to adore the Sovereig •• y of God in making this difference; and to acknowledge thems • ves to be Instrumental, in much of the Trial which they meet with.
• 2. He ought carefully to maintain her It 〈…〉 Authority in the Family. He is so give her ••• our, 1 Pet. 3.7. And indeed, He doth but ••• elt his own Honor in so doing; for her •••• it redounds to him: And particularly to 〈◊〉 that her Place be maintained in the Family, and that both Children and Servants pay her the due respects, who are too apt to desp • se her, and will trample on her Authority, if they see •••• selves countenanced by him. How tender was Ab • ab •• of Sarabs Authority, when despised by Hegar, Gen 16.5, 6. He ought to be 〈◊〉 peculiarly severe in bearing testimony agood Contempt shewn to his Wife, because 〈◊〉 wrong belongs to hims to right.
• 3. In 〈◊〉 , HE ought to carry himself to her, 〈◊〉 in all things 〈◊〉 approve her se • f worth, to be 〈…〉 . The Spirit of God by the Apostle, 〈◊〉 this title upon him, Eph. 5.23. The H • s ••• is the head of the wife, even as Christ is the 〈◊〉 of the Church: and the Savior of the body. And this Comparison affords matter of suitable Intruction to the Man, how he ought to carry himself in his Place. The word Head, is not •• lie used as a Note of Superiority, as it is very ••••• tly in the Book of God; but being a comp •• son taken from a thing Natural, it carrys 〈◊〉 Instruction about the Nature of this Supe •••• ty, and Way in which it is to be used, by all Persons to whom it is attributed: And there are more especially these Three Things p •••• d at in it;
  • 1. TO show a singular Wisdom & Knowledge i • his whole Conduct. It is true. There is Duty 〈◊〉 the Correlate, arising from the Relation it • elf, which obligeth the Conscience, though' the Subject of it be defective in the discharge of the D ••• es arising from it: Hence that in, 1 Pet. 2. • 8. Servants, be subject to your masters with 〈◊〉 , not only to the good and gentle, but also it the froward. The reason whereof is of equal 〈◊〉 in other Orders, because it intends the Connection which God hath made in the Precept, between the Relation and the Duties; and both the Relate and Correlate, are accountable to God for their demeanure; but still the Duty abides on Men in every Relation, to carry themselves worthy of it, and that is by ac ••• nting themselves with the Duties of the Relation, and practicing a careful Conformity thereunto. Now it is the Prerogative of the Head, is the Body Natural, to be the Seat of the Understanding, which it is to employ and apply for the right Conducting of the whole Body. And if the Husband would maintain his Supe • arity, he ought to study to excel in Wisdom and ••• dence: and how shall he be a leader to his 〈◊〉 in ways of Discretion or Piety, if he death not excel in these Gifts? It is their Duty, 1 Pet. 3.7. To dwell with them according to Knowledge. But how shall they do this, if they have it not? He ought therefore to do as the Good Men is Characterized. Psal. 112. • . To ga • de his af • airs with d ••• ction.
  • 2. TO use s •• gular • ere. 〈◊〉 providing things meet for her. Tho' the Head be principal part of the Natural Body, yet it is a Constituent part of the Body, and hath therefore a Syn • athy with it, and cannot but be careful for it; and its great Contrivance is for the Comfort of it, and keeping off of Injuries from it. As therefore it belongs to the Man to lay out his Providence, and Endeavors for the good of his whole Family so more particularly • eminently for his Wife, who is more closely united to him, by special Bonds of Propinquity than any other Member of it: Hence that, Epa. 5.20. for no man ever yet bated his own fl • sh: • ut near s • eth and • berisheth it. He should therefore always be contriving and laying himself out for her Comfort, that she may not wa • tany thing that is needful for it, that comes within his Ability to do for her.
  • 3. TO lead and guide her with P • eus Counsel, and a Godly Examp • e. He ought to use his Saperiority, as with tendemess, so with greatest Reason. The Head is to guide the Body, and order it's Affairs, as it is it's own body; and as the Husband hath a Duty of Conducting his Wife, so he ought to do it, with that which may command her, as she is a Cause by Counsel, wherein there is a manifest difference between the thing used in the Comparison, and the Subject to which it is applied. We find such a Title put on the Husband, Prov. 2.17. The guide of her youth: which implies a power of direction. Nevertheless, He must rememeber, that it is for God, and for his Glory that he ought to do it; and for that reason he is to require nothing of her, but what is agreeable to the revealed Will of God: As he is her Head, he ought to be able to back his Counsels with the Word of God: and lay before her a sufficient Conviction of her Duty, to comply with him therein; for he hath no Authority of Compulsion; though' there are ways in which he may lawfully let her see his dislike of her refusing to comply with his just demands of her: And to give force to these, he ought to go before her in Exemplary Love and Godliness; and let her see, that he requires nothing of her, but what he is willing and ready to do, so far as it belongs to hims in his Order and Relation. Thus in general we have the Husband's Duty. And as to particulars, I refer you to such as handle the several Cases depending.

2. THE Duty of the Wife, as she is Inferior, is frequently in Scripture called Submission: See Eph 5.22. C • l. 3.18. The word used there is a general word, and signifies to be ordered under another, or to keep Order, being a Metaphor from a Band of Soldiers, or an Army; and comprehends under it the Duty of Inferiors, in every Rank and Order which God hath placed them in; and is therefore applied to Children in respect of their Parents; the Wife in regard of her Husband, Servants in respect of their Masters, and Young Persons with regard of such as are Aged, 1 Pet. 5.5. And hence the Submission here required, is not to be measured by the Notation or import of the Word itself, but by the Quality of the Relation to which it is applied. It is therefore to be in general observed, that this Submission is not the same with the Subjection required of Children to their Parents, or the Obedience due from Servants to their Masters. But as there is such a subordination intended in it, as requires the Wife to testify her Acknowledgment of her Husband's Superiority, so it is such as is to be man • ged so by the Husband, as that his Wife may take delight in it, and not account it a Slavery, but a Liberty and Privilege, and the Wife ought to carry it so to her Husband, as he may take Content in her: And whatsoever is contrary to this, and is rendered grievous to either Party, deriveth not from the Precept, but from the Corruption there is in the Hearts of Men. Accordingly, the special Duties incumbent on Wives in this Relation, are such as these: (For I here meddle not with those that belong to them under the Seventh Commmand, but refer them thither.)

1. SHE ought to entertain in her Heart, a reverend Respect for her Husband. This must be the root and spring of all that Subjection which she pays to him, else she will either not pay it, or do it hypocritically. This therefore is required as a thing carefully to be looked af ••• Eph. 5.33. Let the wife see that she Revere •• her Husband. Therefore the word firstly signitys to Fear, and is of an Active signification: sometimes is used for that Horror which siezeth a Person upon the apprehension of some great Danger Threatning: But for the most part it is improved in the New-Testament, to express the Reverence which an Inseriour conceiveth for a Superior, on account of that Superiority, and is applicable to all the Relations of this kind: It is not a slavish Fear, which is nourished with hatred or aversion; but a noble and generous Fear, which proceeds from Love. The Wife ought to have such an Honorable respect for her Husband, as should make her to be very careful that she ofter nothing to him, that should justly offend him; but count it her Conjugal Happiness to enjoy his kind and tender respects for her: And this she ought to maintain by a due consideration of the Duty of the Relation: Tho' the observation of his worth and good demeanure is a good help to fortify it, and the consideration that the Happiness of the Married Estate hath a main dependence on the good Correspondence between them.

2. TO study & use all lauful ways to oblige him. To do anything Sinful for this, is too much, and will displease God, whom we ought to Reverence more than any Creature whatsoever. But there is an Art or Cunning which is Commendable, viz. To acquaint ourselves with the Tempers or Disposition or Inclination of one whom we have a peculiar respect for, and wifely to accommodate ourselves to it; than which there can be nothing in Ordinary Conversation more obliging: And this is proper in the Case before us; this must not be to nourish any wicked way in them, which is another thing.

2. TO • e • ken wh • m, in his lawful Counse • and Demants. It is true, as was formerly observed, if a Superior advise, or Command 〈◊〉 that is Subject to him, anything which is contrary to the revealed Will of God, he is to •• fuse to do it, observing a suitable decorum in the manner if the refusal; and the reason i • , because God is Superior to both, and a •• the Duties of all Relations are preseribed and ••• ded by his Command: But in other things there is a Duty of Compliance; though a Wi • e certainly hath greater liberty of debating the Prudence of the thing: However, both respect and common Interest oblige her carefully 〈◊〉 Consult him in every matter of weight; to take his Direction in things of Common concern between them; and in things indifferent to clause rather to gratify his Demands, than please her own Humours; and to be sure to do no unnecessary thing, which she knows will offer Provocation to him.

4. TO take delight in his Honor, as her own & use means to uphold is. The Husbands Honor is her Credit, and she then Honors herself, when she most Credits him: It is therefore one piece of the Commendation of the Vertuons Woman, Pro. 31 23. Her husband is known in the gates, when be sitteth among the eiders of the land. She ought therefore to carry it in all things among Men, so as that Men may not 〈◊〉 her foolish Behaviour, reflect on her Husband; as they will certainly do, it she be guilty on that Account. Nor ought she to indulge anything to his disrepute; but if she knows anything that would be so, to use all Means that it may 〈◊〉 take the Air

5. TO rest satisfied with, and take Co •••• in his Condition. This Union was made upon Choice; and if she engaged in it deliberately, she knew his Condition in this World, and ought to be willing to be content with the Providence of God in all the Changes that may come over it. A Friend is born for the Day of Adversity; much more then, such a Friend as this: If therefore Providence frown on him, her Duty is to bear with him, and use endeavors by Cheerfulness and Counsels to Encourage him; and wheresoever God shall call him to have his Lot, to be a cheerful Companion to him, and Comfort, &c.

6. TO use Fidelity and Frugality, in managing the outward Concerns of the Family. It belongs to the Character of a Virtuous Woman, Prov. 31.11. The heart of her husband doth safely trust in her, so that be shall have no need of spoil. She ought therefore to have an inspection over the Household Affairs, to see that nothing be wasted, or prodigally spent; that all have what is suitable in due season; that her Deeds of Charity be measured suitably; and nothing of any great moment disposed of, without his Knowledge and Approbation: And this belongs not only to such as are Por, but to every Woman that will take this Relation upon her, let her be never so Noble: For doubtless, this Paragraph in the Chapter, contains a Description of one that is sit to make a Wife for a Prince.

USE. WE may learn from the Premises, 〈◊〉 Rule for the making of Happy Families. In such as stand in this Relation one to another, study and practice more these Duties, and 〈◊〉 your to out-do each other in that Conjugal love, and the regular expressions of it; and 〈◊〉 upon God for his Grace to help them in so 〈◊〉 . This is the way to have Piety, & Peace 〈◊〉 Prosperity to dwell under such a Roof: For 〈◊〉 God will command the Blessing, And it 〈◊〉 do meet at any time with a Cross in this ••• tion, let them examine themselves whether ••• hath not been some notable Defect in these ••• ds, and be humbled before. God for it. The will be the way to recover His Favor, 〈◊〉 five together as the fellow-Heirs of Eteral 〈◊〉

SERMON CLXXIX.

[1] WE proceed to confider the Relation which is made between the Mase 〈◊〉 Servant; which also belongs to the ••• onital Order, and goeth into the Consti •••• of a Family; though' not so principally and ••• fa • ily as the former; and therefore it is put 〈◊〉 after that. And here we are to observe, that Master is not to be taken exclusively •• i • clustvely of the Mistress, who also hath • p • wer of Authority over Servants; it was observed under the former.

BEFORE we proceed to confider the Duties •••• ging to the Correlates in this Order, it is re •• i • ts that we inquire first into the ground or ••• dation of the Relation itself; whether it be ••• inted by God; when, & how, & how far it is 〈◊〉 reduced to the Law of Nature, & Moral Law. Th •• there is such a Relation, de facts, is appa ••• ; but how it came about, is master of Dis •••• ; some asserting that the Relation between 〈◊〉 and Servant, is as Natural as that between Parents and Children, others constantly ••• ting, that the Relation itself is made by Man's corrupt Wills, and that it is unlawful so •• y to take to himself the Authority of a •• ster, or for any to submit to the Condition is Servent: Whereas others goon in a middle 〈◊〉 , which is more agreeable to Truth: And 〈◊〉 the distinct taking up of this matter, I shall 〈◊〉 offer the following Observations;

• 1. THAT the Order 〈◊〉 consideration, is C ••• omical. The Titles of Lord and Servant, 〈◊〉 sometimes used fo • every sort of Relation between Superiors and Inferious: But the •• ore and Quality of the Subjection is diverse in 〈◊〉 , and to be measured from the Relation in self, and the End or Design of it. But more peculiarly we are here to distinguish it from the •••• ship and Service between Civil Rulers and their Subjects.
• 2. HENCE the Right of Dominion, and the Duty of Sa ••• tude, is limited to that which is proper to a Fam • lie. A Family indeed is sometimes considered more largely, and so it comprehends not only a Tribe, but also a Nation. as we find it often used in Scripture; but in a more strict and appropriate sense, it intends a Private •• ciet • of Mankind, which is Domestic: to the completeness whereof there are Three Orde •• combined. Husband and Wife. Parents and Children, Masters and Ser •• nts: Which Orders being different, there are the diverse Rules which belong to them. And because no Society can consist or attain the End of it, without Order, and every Member of it ought to be obliged to Order, there must be Duties answer • ble lying upon 〈◊〉 . And this the very Light of Nature will give Testimony unto: Hence that 1. Tim. 3.4. Our that ruleth w • ll his own house, having his children is subjection with all growty. But these Duties must hold 〈◊〉 subordination to, and not either, clash with or encra • ch upon those that are proper to Pubtick Societies, 〈◊〉 Civil Government.
• 3. THAT such a State of Servitude, as is Oeconomical, was incompatible with Men's State of, •• tigrity. For altho' there would have been inequality among Men necessarily following from the Relations that God placed Men is: yet such a Relation as this is, was neither necessary not adapted to the State of Innocence. Men was Created in a State of Liberty completely furnished with the Image of God, and made 〈◊〉 Dominion over Inferi ••• Creatures of the Visible Creation, Gen. 1.26. Which Dominion would have belonged to every Man, when grown to the use of Reason; who was then to be at his own dispose; whereas the most easy Servitude Oeconomical, hath that i • it, that the Servant is not at his own disposed, but is at the cast and back of another, who is to Govern and Order him in his Actions; as, Mat •• . 8. 9 Nor would there have been any need of it, Man's Condition would have been e ••• pleat for this well-being without it.
• 4. THAT this Dominion & Serv •••• s •• re broug ••• in by the Apostasy, and are • s •••• of the Curse. The Reason why the Pagan Philosophers ascribed it to the Law of Nature is plain, viz. Because they were altogether ignorant of Man's primitive State of Perfection, and considered Mankind in the Condition which they found b ••• in, which was under the Ruin •• of the Apostasy; which had they known, they 〈…〉 otherwise minded. And wh •• great Divines do say that the Law of Nature requires this Relation, they do not intend is of the primeval right, but of the p •• mability of it, in regard of Man's present Condition, which they call a secondary Right; supposing truly, that in this Law, Provision was made not only for the Relations which were at first made; but also for all such, as might afterwards be int •• duced, either by the Providence of God, or by a positive Law. Hence,
• 5. THE Misery consequent on Man's Full, hath made this Relation necessary and unavoidable. Tho' a State of Service, which naturally infers it's Correlate, was no ways agreeable in Man; Pri •• itive Perfection; yet it is such as the Condition of fallen Man, under his unhappy Circumstances, cannot be without; which readers it both 〈…〉 pro •• t • ble to Hu •••••• Soci •• y; and not only in the 〈…〉 , but also in the F ••• lie. All Servitude began in the Curse, but it is so ordered in the Providence us God, 〈◊〉 it b •••••• Be ••••• id to Mankind. And such is the ••• dition of some that they do f • ll u •••••• ably under this State and are 〈◊〉 Serv ••• of ot ••••• Meverthede •• , God in His 〈◊〉 Wisdom, 〈◊〉 it provides for the Su • cco •• 〈◊〉 Adran •••• both of Masters and Servants and it is now of the le ••••• Mo ••••• the upbolding 〈◊〉 armi • tion, and providing 〈…〉 Consert of many Livers.
• 6. HEN • E 〈…〉 , prescriding and freiring the Duties b •••• ging to this Relation given by God. Th • t there are such, the Wood of God ac